Muzammil Notes P2

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Week 01
Day 01 [Paper 02]
Introduction to Syllabus
1. Major teachings in the Hadiths of the Prophet
Two groups of passages are set for close study. These relate to:
➢ Individual conduct
➢ Life in the community.
2. The history and importance of the Hadiths
Candidates should study:
• The history of the compilation of the Hadiths;
• The earliest collections;
• The main musnad and musannaf collections;
• The main compilers and their activities;
• The methods based on examination of the chain of transmitters (isnad) and the text (matn) of a
Hadith to test the reliability of the Hadith;
• The main features of the six collections of Sunni Hadiths and the four collections of Shi‘a Hadiths;
• The major themes of the Hadiths as these are contained both in the passages set for special study
and in other similar passages;
• Their use in legal thinking, and their relationship with the Qur’an, consensus (ijma‘) and analogy
(qiyas);
• Their significance in thought and action in Islam.
3. The period of rule of the Rightly Guided Caliphs and their importance as leaders
• Candidates should study:
• The main events of the rules of the four Caliphs;
• Their policies in maintaining and expanding the state;
• Their approaches to leading the community;
• Their main achievements;
• The main difficulties they encountered;
• Their significance as examples of leadership;
• The importance of their rules as models for government today;
• Their importance as examples for Muslim communities in their relations with other states.
4. The Articles of Faith and the Pillars of Islam

Candidates should study:
• The Six Articles of Faith:
• God, including what Muslims believe about him;
• Angels, their nature and duties;
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• Books, their contents and purpose;

• Prophets, their character and function;
• God’s predestination and decree, its meaning and significance;
• Resurrection and the last day, the main events and its significance.
The Five Pillars of Islam:
• The declaration of faith, shahada, including the significance of what it contains;
• Prayer, salat, including preparations, its performance and importance, congregational prayers on
Fridays and festivals, times of prayer, the place of prayer, private prayer, delayed prayer;
• Alms-giving, zakat, how it is performed and its significance in the community;
• Fasting, sawm, including the way it is observed, its significance and those exempted;
• Pilgrimage, hajj, including the main observances involved and their significance.
Jihad in its range of meanings, physical, mental and spiritual
1. Choose any two of the following Hadiths, and:

• (a) Describe their teachings about what Muslims believe; [4]
• (b) Explain how Muslims can put these teachings into action. [4]
(a) Main Teachings : [2] marks

• The key words in this Hadith Nasihah which means sincere advice.
• Islam is based on sincerity which means to follow the faith of Islam fully and with dedication. Prophet
said, “Indeed sincerity leads to piety and indeed piety leads to paradise.”
• Sincerity to Allah means that Muslims should have firm belief in the Oneness of Allah and to reject shirk.
Sincerity to His Book means believing that the Quran is the sacred word of Allah. Being sincere to
Prophet (P.B.U.H) is acknowledging him as the last Prophet (P.B.U.H) of Allah.
• Sincerity to the leaders of the Muslims means following their righteous leadership and not creating
disorder. Sincerity to common people means to help others in difficulties and not to cause discomfort
to anyone.
(b) Action: [2] marks
• Muslims can put into practice the teachings of this Hadith by showing sincerity towards Allah by
implementing His Sharia (Law) in their lives and by fulfilling the obligations of Islam such as being
punctual in their prayers, fasting in Ramadan and paying Zakat etc.
• Sincerity to the Quran can be shown by acting on and respecting its content by explaining the Quran
to other, helping by obeying the Prophet (P.B.U.H) and following his example of mercy, justice,
honesty, religious tolerance and more of his noble traits.
• A practical example of the implementation of the Hadith is the example of the companions of the
Prophet (P.B.U.H) standing by him through all the hardships inflicted by the Makkans.
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• Sincerity to Common people can be practiced by helping and guiding them, showing them kindness
and respect and living in harmony with each other for example friends at school or colleagues at
work.

• This hadith teaches to have concern for others around us. Concern for others’ welfare is a cardinal
part of Muslim’s faith. It can be regarded as a sign of sincerity to the teachings of Islam.
• The Prophet stressed upon brotherhood and instructed Muslims to show care and concern for
others, especially the less fortunate ones. It keeps the jealousy away and promotes goodwill,
brotherhood and peace.
• It also teaches all Muslims to be a source of good for one another. Both God and His Prophet (pbuh)
have commanded Muslims to work for the welfare of others.
• The bond of brotherhood between Muslims is established by God Himself. Quran says, “Believers
are a single brotherhood.”(49:10)

• The teaching of this hadith can be applied practically by wanting the best for others, wishing well for
everyone and being happy for others in their joyous times and genuinely sorry for them when
something bad befalls them.
• The application of this hadith is not confined to choosing the same material things that one chooses
for oneself but rather genuinely responding to the needs of others. for instance, if one wishes good
health for one’s own family the same should be wished for others.
• When Prophet (pbuh) established brotherhood, the Ansaar preferred their Muhajirin brothers over
themselves.
• An example of the implementation of this Hadith in present time could be of countries giving refuge
to people who have left their country on account of political strife, discrimination or war etc. On a
personal level Muslim could contribute towards the fund being raised for the refugees or give their
zakat to Muslim charities to help them and others in need.
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Stages of compilation of Hadith

M/J 2020
2(a) Write an account of the collection of Hadiths during:
• the Prophet’s lifetime, and
• the time of the Companions immediately after the Prophet’s death. [10]
Answer (Learn and write)
Prophet’s (pbuh) lifetime:
After the migration to Madina the Holy Prophet (pbuh) encouraged his companions for the preservation of
Hadith. On the occasion of farewell pilgrimage he said, “He who is present here should carry this message
to him who is absent.” The Prophet (pbuh) had entrusted some of his companions with the task of writing
down agreements, letters and other official documents. For example ,
• Suraqa bin Malik was given a pledge of protection in writing by the Prophet (pbuh) at the time of
migration to Madina.
• Treaty of Hudaibiya was drawn up between the Muslims and the Makkans. Hazrat Ali wrote down
the terms of the treaty.
• Abu Shah, a man from Yemen, was given the permission by the Prophet (pbuh) to write down the
sermon he delivered after the conquest of Makkah.
• Prophet (pbuh) also sent letters to different kings and emperors inviting them to Islam for example
Najashi of Abyssinia, Hraclius, the Byzantine emperor etc.
• Hazrat Ali wrote down instructions given by the Prophet (pbuh) from time to time. He also maintained
a booklet which came to be known as Sahifa e Ali (Booklet of Ali).
After Prophet’s (pbuh) Death:

• After Prophet Muhammad (P.B.U.H) death, the need to preserve is a Hadith was stronger and urgent
because these were the most authoritative interpretation of the Quran. Hadiths also served as a
source of guidance for the young Islamic community, struggling to determine how to live according
to Allah’s will, with the Prophet Muhammad (P.B.U.H) no longer amongst them.
• The Companions assumed both religious and political leadership in the community. For example,
Abdullah ibn Abbas in Makkah, Abdullah ibn Masud in Kufa, and Salman Farsi in Isfahan (Persia) had
the responsibility of teaching the new generations of Muslims and new converts about the religion
and Sunnah of the Prophet (pbuh). Thus, the study of Hadiths began as a practical attempt to gather,
organise and sift through the authoritative statements and behaviour attributed to the Prophet
(pbuh).
• Companions who spent the most time with the Prophet Muhammad (P.B.U.H are sources for only a
small numbers of Hadiths. For example, Hazrat Abu Bakr narrated 142 hadith. Hazrat Ali narrated
about 536 , Hazrat Umar it is believed narrated 537 Hadiths.
It appears that these Companions preserved the spirit of the Prophet Muhammad (P.B.U.H) teachings
in their actions and method of reasoning rather than by his Hadith directly.
• It was often the most junior among the companion who became the most prolific collectors and
transmitters of Hadith.
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1. Abu Huraira who knew the Prophet Muhammad (P.B.U.H) for only three years, is the single largest
source of Hadiths, with close to 5374 narrations. Although he did not write them down in his early
career, by the time of his death he had boxes full of the sahifas (collections of Hadith) he had compiled
through Hammam ibn Munabbih and known as Sahifah Sahiha.
2. ‘Abdullah ibn Umar’was 23 year old when Prophet Muhammad (P.B.U.H) died and he is the second
largest source of Hadith narrating 2630 of the Prophet Muhammad’s (P.B.U.H) sayings. He maintained
a booklet of Prophet’s sayings and actions, which was known as “Sahifa al Sadiqah”
3. Ans ibn Malik who had entered the Prophet Muhammad (P.B.U.H) household at the age of ten as a
servant is the third largest source of Hadith and is known to have transmitted 2286 Hadiths.
4. Abdullah Ibn Abbas was in his early teens when the Prophet Muhammad (P.B.U.H) passed away and
he is the fifth largest source for Hadith with 1660 hadiths to his credit.
5. Abdullah ibn Masud was one of the closest companions. After Prophet’s (pbuh) death, he went to
Kufa and narrated the Hadiths to new converts. He is said to have reported 848 Hadiths.
Though these narrators knew the Prophet Muhammad (P.B.U.H) for only a short time they amassed their
vast volumes of Hadiths by seeking them out from the most senior companions.
• Wives who had spent much time with Prophet Muhammad (P.B.U.H) are known as authentic sources
of Hadith.
Hazrat Aisha who narrated 2210 sayings of the Prophet Muhammad (P.B.U.H) is regarded as the fourth
source of Hadith but was also a critic of incorrectly quoted ones. She did not accept any hadith until she was
fully satisfied as to its meaning and authenticity.
Some other wives of the Prophet were also looked upon as vital custodians of hadiths and were approached
for instructions by other companions. The names of
Hazrat Umm-e-Salamah (378Hadiths) Hazrat Hafsa(65 Hadiths) , Hazrat Umm-e-Habibah and Hazrat
Maimunah are among the earliest and most distinguished transmitters.
2.(b) What was the significance of the Prophet not allowing the writing down of Hadiths in
the early days of his prophethood? [4]
• The Prophet prevented the companions from writing down the Hadiths during the early days of
prophethood as he wanted to establish Islam and make sure his sayings were not mixed up with the
words of the Qur’an which was still being revealed.
• As revelation was sent down scribes like Abdullah bin Masood (ra) wrote them down. As the
revelations were written down on all manner of things for example leaves, skin, etc. From this they
were learned, studied and memorised.
• Suppose hadith’s were being written down, learned, studied and memorised at the same time as the
Qur’an, the possibility of the mixing of Hadith’s with ayats of the Qur’an was there and so doing the
aforementioned in relation to Hadith was forbidden.
• when the Prophet was certain that his companions would be able to distinguish between the Hadiths
and the words of the Qur’an, he encouraged them to write down the Hadiths to pass them down to
others.
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Week 01
Day 02 [Paper 02]
1. Choose any two of the following Hadiths, and:
(a) Describe their teachings about what Muslims believe; [4]
(b) Explain how Muslims can put these teachings into action. [4]
a) Main teachings: [2] Marks

 The teachings of this Hadith focus on the manners of social conduct being a part of Muslim
community. Actions of controlling one’s speech, being kindly to neighbours and showing hospitality
to guests.
 The emphasis is on the words ‘let him who believes in Allah and the Last day’ before every action
signifying that noble and good actions are an outcome of one’s belief.
 one should try and maintain peace, harmony and goodwill in the community and the wider world
and be a source of benefit to others by showing kindness generosity and mercy to others at all
times.
 One’s speech can do much good as well as much harm. Prophet links faith directly with speech by
saying “ Muslim is he, from whose tongue and hands other Muslims are safe.”
(b)Action: [2] marks
 The hadith above emphasizes that Muslims should use their speech responsibly.They must not use
it to backbite or slander anyone or to curse any individual. Muslims today can follow his examples
and remain calm when in a difficult situation and use their speech to resolve issues and conflicts for
example mediating between class fellows or people at work place to resolve a dispute.
 Rights of neighbours may be looked after by sharing food and not causing discomfort for them.
 It is a sunnah of the Prophet to accompany the guest to the door when he leaves. The Prophet’s
companion Abu Talha and his wife welcomed a hungry immigrant into their home and even though
they had barely enough food for their children. They offered him whatever they had. In recognition
of the act of theirs, the following verse was revealed, “They give preference to other first. Whoever
is saved from the greed of his own soul will be successful.” (59:9)
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 This hadith teaches that Islam is a very simple religion and to gain Allah’s pleasure and reach
paradise one has to simply follow the basic principles of Islam.
 Allah has laid down clear rules about what is lawful and unlawful. By following these rules, Muslims
can gain Allah’s pleasure and thus paradise. Prophet said, “Avoid What I have forbidden you to do,
and do your utmost what I have ordered you to do.”
 Zakat and Hajj are two pillars that are compulsory only on those Muslims who have the means of
fulfilling them, hence have not been mentioned in the hadith.
 Muslims can act upon the teachings of this hadith by obeying Allah and by practicing the pillars of
Islam e.g by performing 5 daily prayers in congregation within the prescribed time.
 Fasting in the month of Ramzan makes us conscious of the hardships of the poor and develops
sympathy.
 Muslims should be fair in trading, not take interest (riba) etc. Similarly, Cheating, smuggling,
adulteration, drinking wine etc should be avooided.
 waking up to say tahajud prayers and fasting in addition to Ramzan on Mondays and Thursdays etc,
bring Muslims closer to Allah .
 During Prophet’s life time when azaan was announced all worldly activities were suspended.
Successors of the Companions(Tabe’een)

 The generation who learned from the companions became known as the Successors (al-Tabe’een)
They recorded the Hadiths that their teachers narrated to them about the Holy Prophet’s (P.B.U.H)
words, deeds, and rulings in collections called Suhuf.
 In addition to Compiling their own collections from the lessons of the companions these successors
also passed on the collections (Suhuf) of companions. These collections were passed down from
teachers to students and from fathers to sons. An example of Sahifa that has survived intact today is
that of the successor Hammam ibn Munabbih, which contains 138 Hadiths through Abu Huraira.
 The Hadith had to be heard in order to avoid serious misunderstandings of the Holy Prophet’s
(P.B.U.H) words. Initially the vast majority of Hadith that the successor heard from the companions
were not written down but were transmitted orally . This was because diacritical marks were not
used in the Arabic Script in those days. Hence many words were written identically and could only
be distinguished from each other by context when spoken.
 This was the reason why the Muhadditheen (scholars) doubted the authenticity of Hadith
transmitted from a narrator who had not heard it being read out by a teacher.
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 The Umayyad caliph Umar Bin Abdul Aziz ordered the governor of Madina to record all the Hadiths
of Holy Prophet (P.B.U.H) concerning administrative and taxation matters. Apart from the Hadith
the verdicts and saying of the companions and of the Holy Prophet’s (P.B.U.H) family were also
compiled. Later the well-Known Hadith transmitter and successor al-Zuhri considered writing down
the Hadith as absolutely essential for accurate transmission.
 The most authoritative collection of Hadiths was al-Muwatta compiled by imam Malik Ibn Anas
which can be termed as a legal text book for in it he employed Hadiths together with the Quran to
establish points of legal teachings.Legal decision drawn by him were based on deductions from the
Quran, Hadith and Ijma. It contained 1720 Hadiths
 However, in the late second/early third century A.H, there was a shift towards musnad collections.
In these, all the hadiths narrated from a certain Companion would fall into one chapter, and all
those from another would fall in the next chapter, etc. The musnad compilations were divided into
chapters whose headings were identified by the name of a particular companion, such as, hadiths of
Hazrat Abu Bakr R.A , hadiths of Hazrat Ali R.A, or hadiths of Abu Huraira etc. The most famous
musnad is that of Ahmed Ibn Hanbal, which consists of 27647 hadiths.
Successors of the Successors (Taba’eTabe’een)

M/J 2019
Q2(a) Write an account of the compilation of Hadiths during the period of the
Successors of the Successors (taba’ al tabe’een). [10]
 From the early third to the early fourth century A.H, a large number of scholars compiled hadiths.
This period that followed the Successors of the companions is considered the golden age of Hadith
compilation. Hundreds of thousands of hadiths were compiled by the Successors of the Successors
in the form of Sunan / Sahih/ Musannaf books.
 A sunan was organized topic wise and thus could easily be used as a large reference and it focused
on Hadith Nabvi (Prophetic Hadith) with full isnad. The scholars who compiled the sunnan, devoted
great efforts in ensuring the authenticity of its contents and only used Hadiths that were proven
authentic.
This emphasis on authenticity led many of the collections produced in the sunan movement to be
called sahih books by the authors or the Muslims readers.
 Foremost amongst the Muhadditheen(scholars) were Abu Abdullah Muhammad ibn Ismail al-
Bukhari (d.870) and his student Muslim ibn al-Hajjaj (d.875). Their books were the first of ‘sahih
movement’.
The Sahihayn (the two sahihs) of Bukhari and Muslim became the most famous books of Hadith in
sunni Islam.
1. Sahih of Bukhari:
 It was compiled by Muhammad bin Ismail al-Bukhari.
 He devoted 16 years to sifting the Hadiths that he included in his Sahih(Bukhari) from a pool of
600000 hadiths.
 It contains 97 chapters according to topics. There are 7397 full Hadiths with full isnad in Sahih of
Bukhari however, these would only be 2762 if the repetitions are excluded.
 Sunni Muslims regard it as the most authentic collection of Hadith.
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2. Sahih of Muslim:
 It was compiled by Muslim ibn al-Hajjaj.
 He traveled widely to gather his collection of ahadith and Out of 300,000 hadith 9200 were
accepted as authentic. There are a total of 2,200 hadiths without repetition.
 It contains 54 chapters and does not have legal commentary like Bukhari.
 Muslims kept all narrations of a certain hadith in the same section but without the commentary
reports from companions and later figures.
Other participants in the Sahih movement also focused on hadith with strong and reliable isnad but they
also included some weaker hadiths because they were widely used among jurists or because the
authors. Four of these books attained great renown:
3. Sunan of Abu Daud:
 He was a close student of Ahmad Ibn Hanbal.
 He collected 500,000 hadith in 20 years research, but included only 4,800 in this collection.
 He made a series of journeys to meet most of the foremost traditionists of his time and acquired
from them the most reliable hadiths, quoting sources through which it reached him.
 He collected hadiths which no one had ever assembled together.
4. Jami of Tirmizi:
 He was a disciple of Bukhari.
 It contains 3,956 Ahadith, and has been divided into 50 chapters according to topics.
 His method was that of placing the heading first, then mentioning one or two Ahadith which were
related to the heading.
 His book bears the distinction of being one of the oldest texts dealing with the difference of opinion
amongst the various law schools.
 It also includes detailed discussion of their authenticity
5. Sunan of al-Nasai:
 He was a student of Bukhari
 It has about 5,270 hadiths, including repeated narrations. It contains 52 chapters.
 It contains the fewest da‘eef (weak) hadiths among the six books after Sahih al-Bukhari & Sahih
Muslim
 There is not a single mawdhoo (fabricated) hadith in it.
6. Sunan of ibn Majah:
 It was compiled by Ibn Mājah.
 It is widely considered to be the sixth of the six collection of Ḥadīth .
 It consists of 4341 ahadith in 37 chapters.
 It includes 1339 additional aḥādīth, which are not found in the other five major books of Ḥadīth.
These four books together with the Sahihayn of Bukhari and Muslim have come to be known as the
SihahSitta. ‘The Six Sound Collections’. With their compilation the Shaih/ Sunan movement and the
Hadith tradition reached its climax.
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Shia Collections
Like Sunni Muslims Shia Muslims also accepted Hadiths as source of understanding the Quran and as
guidance in everyday matters. They however, only consider those Hadiths as most reliable that based on
the authority of Hazrat Ali and the twelve imams, who are the descendants of Hazrat Fatima and Hazrat Ali.
The prominent Shia collections are:
1. Al-Kafi fi ilm al-din (The sufficient book) is a Shia collection of Hadith compiled by the Abu
JafarMuhammad ibn Yaqub al-Kulayni. It has three sections Usul al Kafi which is related to history
morals and ethics prayers and worship and the Quran, Furu al-Kafi which is about with practical and
legal issues and Raudat al-Kafi which includes various Hadiths transmitted from the imams.
Altogether al-Kafi comprises over 16000 Hadiths.
2. Man la yahduruhu al-Faqihis a Shia Hadith collection by the famous scholar Abu Jafar
Muhammad ibn Ali ibn Babuyah al Qummi commonly known as ibn Babuyah or Al shaykh al-Saduq.
This collection has just over 9000 Hadiths.
3. Tahzib al-Ahkam has been compiled by the shia scholar Abu Jafar Muhammad ibn Hassan
Tusi commonly known as sheikh Tusi. This work comprises close to 13600 Hadiths.
4. Al-Istibsar is a Hadith collection also by sheikh Tusi. It includes the same topics as Tahzib al-
Ahkam but in a shorter from.
All of these four collections were compiled during the period from the mid-fourth to mid-fifth centuries
Hijri.
(b). Why do you think it was important for the Prophet to give permission to his companions to write
down his Hadiths? (4)
 The Prophet (pbuh) gave permission to his companions to write down his hadiths so that they
could be recorded for future generations of Muslims to read and understand and thus gain a
better understanding of their faith.
 He wanted his message to be passed on to those who had not seen him or heard him speak.
 He was setting precedents in his rulings and conduct with other states etc.
 He wanted Muslims to follow in his footsteps and do the right thing.
O/N 2019 (22)

2. (a) Write a detailed account of the Musannaf and Musnad collections of Hadith. [10]
Answer (Learn and write):

The collection Hadiths became very important after the Prophet’s (pbuh) death. Two techniques were were
mainly adopted resulting in two types of collections i.e Musannaf and Musnad.
The first organized compilations of Hadiths that had developed during the first two centuries of Islam are
called Musannaf hadith collections. They are defined by their arrangement of content according to
topic e.g Zakat, Prayer, purity, inheritance etc and constitute a major category within the class of all such
works. Musannaf is from the Arabic verb sannafa, meaning to arrange by chapter, and so has the literal
meaning of something that is sectionally arranged.
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The Muwatta by Imam Malik is an early example of an earliest Musannaf collection. He was the founder of
Maliki school of law. His collection contains 1720 hadiths. Another compilation of this category is al-
Musannaf of Abdul Razzaq al Sanani which contains 11000 hadiths. Six authoritative collections of sunni
hadith (Sihah al Sitta) belong to this category of hadith collections.
the Musannaf collections served an important function in law and Hadith literature. Later scholars referred
to Musannaf collections to know legal opinions of the Companions and Successors and Hadith critics used
them as evidence when establishing the authenticity of a Hadith. These collections are very useful for
ordinary Muslims, who want to know answers to specific questions on a single topic. Similarly, new
converts to Islam seek guidance from these collections. Musannaf collections are also used by the scholars
for practicing ijma and Qiyas in legal thinking.
The late second/early third century AH saw a shift towards Musnad collections which were arranged
according to isnads. In these collections the hadiths are arranged according to the names of companions
and the content of hadiths is not taken into consideration. These collections begin with the companions
who were closest to the Prophet (pbuh), the four Caliphs, Ten Blessed Companions, wives of the Prophet
(pbuh) , other leading companions from Muhajirin and Ansar. Under the name of each companion there are
hadith narrated by that companion. In this way, every single hadith can be traced back to the Prophet
(pbuh). Therefore, the titles of chapters in Musnad collections are : Musnad of Abu Bakr, Musnad of Ali,
Musnad of Abu Hurairah, Musnad of Aisha etc
The most famous collection of this type is of Ahmed bin Hanbal’s “Musnad”. He was the founder of Hanbali
school of law. He compiled his book by examining 750,000 Hadiths . He selected only 27647 Hadiths out of
which 10,000 Hadiths are repeated as more than one companions reported them.
A musnad is valuable to scholars who want to check the authenticity of hadith. It is of little value for
ordinary Muslims, who want to know answers to specific questions on a single topic. Similarly, for the
practice of Ijma and Qiyas, the musnad collections are of no use.
Need to compile the Hadiths

2(a) Why did it become important to compile the prophetic Hadiths after the time of the
Rightly Guided Caliphs? [10]
 In the century following the time of the Rightly guided caliphs, the Muslim community passed
through a period of unrest and civil wars. As a result some Hadiths were forged by different parties,
who tried to manipulate the authority of the Sunnah. The major concern of the Muslim scholars was
to distinguished authentic hadiths from the forgeries.
 The four Rightly Guided Caliphs were close Companions of the Prophet (pbuh). They followed his
Sunna closely and after the end of their caliphate it became important to compile the Prophetic
Hadiths so that future generations and new converts could use the Prophet’s example to clarify and
resolve questions and disputes
 After the end of the era of the Rightly Guided Caliphs in 661 , there was much turmoil. There was an
urgent need to provide religious and political guidance to the growing Muslim nation.
 Another reason why Hadiths were compiled was the need to provide religious and political guidance
to the growing Muslim nation.
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 The Prophet Muhammad (P.B.U.H) the final authority on secular and spiritual matters was no longer
present to clarify adjudicates or resolve questions and disputes.
 The new generations of Muslims and the ever-increasing converts of the Islamic world needed
correct guidance on true Islamic way of life based on the exemplary model of Prophet Muhammad
(P.B.U.H).
 From the middle of the latter half of first Hijri century, most of the Prophet Muhammad’s (P.B.U.H)
companions who had direct and first hand knowledge of the Prophetic tradition were themselves
passing away due to age or wars, and a need was felt to preserve the Hadiths of the Prophet (pbuh)
even more with their demise.
 Islamic jurisprudence especially Ijma and Qiyas was developing rapidly and needed a compiled
collection of authentic Hadiths as source material.
 In order to eliminate genuine errors in Hadiths on account of verbal narrations, faulty memories,
forgetfulness, etc., Hadiths needed to be compiled.
 Some political leaders used to fabricate Hadith to enhance and justify their own position.
 Some overzealous teachers perhaps with good intention made up Hadiths to advance moral and
religious teachings in the name of Islam.
 Some heretics under the guise of scholars falsely attributed sayings to the Prophet Muhammad
(P.B.U.H) with the sole intention of undermining Islam.
 Finally the collection of the Prophetic tradition by Hadith scholar can be justified by the Quran itself,
“You have indeed in the Messenger of Allah a beautiful pattern of conduct.” (33:21)
 For all these reasons, it was felt that it was crucial to preserve and compile the Hadiths of the
Prophet (pbuh) for all generations to follow Qur’an and it was with the help of the Hadith
movement that the Prophet’s Hadiths were preserved and spread for all time. This important and
formidable work took several generations to complete but was performed in earnest and with great
care by dedicated men and women of strong faith and indomitable spirit.
Methods to check the authenticity of Hadith
O/N 2009
2 (a) Describe the methods employed by the compilers of the major books of Hadith to
ensure the Hadiths they collected were authentic. [10]
M/J 2010
2 (a) How did the compilers of Hadiths (muhaddithun) judge between acceptable and
unacceptable Hadiths? [10]
O/N 2013
2 (a) Write about the structure of a Hadith and describe the main methods used by the compilers of
Hadiths to establish their genuineness. [10]
M/J 2014
2 (a) What rules did the writers of the six authentic books (Sihah Sitta) apply to ensure the authenticity of
Hadiths? [10]
M/J 2015
2 (a) Write an account of the parts that make up a Hadith, and describe the checks made
by the collectors of the Hadiths to ensure the accuracy of their collections. [10]
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M/J 2016
2 (a) Write a detailed account of the parts of a Hadith and say how these parts help in determining the
different categories of Hadiths, namely: sahih; hasan; da’if and mawdu’. [10]
M/J 2017
2(a) Write a descriptive account of the terms isnad and matn of a Hadith and the role they
play in establishing the genuineness of a Hadith. [10]
O/N 2018
2(a) What measures were taken in early Islamic times to check the reliability of Hadiths?
[10]
M/J 2019
2(a) Give a detailed account of the checks made on the text and narrators of Hadiths. (10)
and in the process checking the isnad and matn of Hadiths they came across to establish the authenticity of
their collections.
Intro:
Up to the beginning of the 3rd century of Islam, the compilers of Hadith did not classify Hadiths according to their
authenticity. Famous scholar Muhammad bin Ismail al-Bukhari was the first person to conceive the idea of compiling
authentic hadith by checking the reliability of the Isnad and Matn of every Hadith. Following his footsteps, other
scholars also compiled authentic books which later came to be known as Sihah al Sitta or the six authentic books.
For checking the authenticity, these scholars divided every hadith in two parts i.e Isnad (chain of transmitters) and
Matn (Text).
Isnad:
The first part of the Hadith is the chain of names. These are the authorities who are called narrators or Muhaddisin.
It is called “Sanad” plural “Isnad” which means support as it is the authority for the genuineness of a Hadith. The
authorities can be as many as one, two, three, four, five, or six depending on how far was the compilers time from
the Holy Prophet (PBUH).
The list of narrators of the sayings and actions of the Prophet (pbuh) is called the sanad and could be
explained by the following Hadith: Muhammad ibn Musanna reported from Abdul Wahhab, from Ayyub,
from Abu Qilaabah, from Malik that the Prophet (pbuh) said ‘Pray as you see me praying.’ (Agreed). In this
Hadith as in other Hadiths the list of narrators constitutes the sanad. The shorter the sanad the higher the
chances of it being accurate.
Methods
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
The first transmitter in the chain must be a companion of the Holy Prophet (PBUH). This means that he could have
heard the Holy Prophet (PBUH) speak, and could have seen him performing various actions. Also, to establish the
genuineness of a Hadith the sanad needs to be unbroken leading back to the Prophet (pbuh).
 Each transmitter in the chain who is known as rawi must be a strong Muslim i.e honest and upright. This
means that he should report exactly what he has learnt from his teacher, and not use his own words thus
transferring a genuine Hadith. If any of the narrators was found guilty of falsehood or unreliable character
then the hadith was not accepted as authentic. For example once Imam Malik bin Anas went to Egypt to
collect the hadith. But when he observed that the narrator was deceitful in his daily living, he did not ask him
about the hadith.
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 He must be of an age in which he can understand the Hadith he is delivering. This is because he should
understand what he reports and know how a change of words can change the ideas in it. Therefore, the
hadiths narrated by children were not accepted as authentic.
 He must have a good memory which is to ensure that he delivers the exact words of the Holy Prophet
(PBUH). He should report what agrees with the reports of others who are known to have good memories. If
any of the narrators was found to have a defective memory, then the hadith was not accepted as authentic.
 The dates of birth and death of each transmitter in the chain was checked to ensure that they met each
other. Thus, there must be no gaps or weaknesses in the chain to ensure that a Hadith is authentic. If the
chain of narrators was broken, then the hadith was not accepted as authentic.
 Hadiths narrated by non muslims were not accepted as authentic.
Matn
The second part of the hadith is Matnwhich are the words of the Holy Prophet pbuh. Matn is the text of the hadith
for example “Pray as you see me offering prayers.” The Matn as a report or an act or statement of the Holy Prophet
pbuh helps to build the picture of his teachings and thus, a base for Islamic rites and beliefs.
Methods:
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
 The Matn is accepted as authentic if it is not contrary to the previous hadiths which were accepted as
correct by the authorities, nor contradict the Quran or the main principles of Islam.
 It should not be against the common sense, laws of nature and historical facts.
 It should not level accusations to the Prophet’s family and companions.
 The Matn should not be accepted if the narrator himself confesses that the hadith is fabricated.
 It should not contain such an event that if occurred would have been reported by other companions but was
only reported by him. For example, one person attributed a hadith to Abu Bakr (R.A) , that he would kiss his
thumbs when Prophet’s name was mentioned in Azaan. The scholars did not accept it as authentic because it
was a public action and if Abu Bakr would have done it in Prophet’s (pbuh) approval, other companions
would also have reported and performed it
 It should not promise high rewards for insignificant deeds or order punishments for small errors.
 It should be in the Arabic dialect of the prophet and should not contain expressions uncharacteristic to the
Prophet for example cursing and abusing.
Thus the major collectors of hadith used strict and careful methods to ensure that hadiths which they accepted were
authentic. On the basis of these methods they categorized the hadiths into different types according to their
authenticity e.g Sahih or most authentic, Hasan or approved, Daif or weak and Maudoo or Fabricated.
Types of Hadith
Different types to traditions/ hadiths came into existence according to rank and degree of
reliability. Thus ahadith have been divided by Muslim scholars into four main types:
1. The Sahih Hadith (Most authentic) is a term used to describe any Hadith, the accuracy of which is
absolutely beyond question. Hence, these hadiths are classified as ‘sound’ and ‘trustworthy’ meaning that they
are of the highest level of authenticity and reliability. Isnad (chain of transmitters) of Sahih hadith is full and
unbroken; each transmitter in the chain is a practicing Muslim and has a good character and sound memory.
Matn (text) does not contradict Quran, other authentic hadiths and main principles of Islam. It does not contain
expressions uncharacteristic of the Prophet pbuh and does not have any defects. Ahadith reported by Bukhari
and Muslim are universally accepted as sahih.
2. Hasan ( Approved) are Hadiths whose text is absolutely true but the isnad may not pass the strict test
established by the Hadith compilers e.g. a name in the chain may be missing but there is no reason to
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believe that the Hadith is not authentic. Similarly, a hadith may be called Hasan if one of its narrators
have been found defective in memory in comparison with narrators of Sahih Hadith
Hasan is divided in two categories:
i. one with an isnad containing a reporter who is "screened", i.e. no prominent person reported from him .
ii. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in his
preservation/memory of hadith in comparison to the reporters of Sahih ahadith.
3. Daif (Weak). is a term used to describe any Hadith whose truthfulness in both text (matn) and
transmission (isnad) is not absolutely beyond question; and so, its authenticity is not proven. However,
it is important to note that not all Ahadith classified as ‘weak’ are rejected. Abu Dawud included da’if
traditions in his Musnad when he could find no other Hadith to explain questions relating to ‘morals’ or
‘religious’ devotion.
A Hadith could be weak for many reasons. For example, one of its narrators could be mastur; i.e he may
not be well known for his piety and reliability, but the compiler has no evidence that would question
the narrator’s character; or a narrator may have less than perfect memory but his truthfulness was
never questioned.
The weakness in a Hadith could also be due to the interruption in the isnad; that is, a break in the chain of
transmission. Since there was nothing to suggest that the missing narrator was less than truthful or reliable,
such weak Ahadith were included in Musnad collections in areas of moral guidance and religious teachings.
4. Maudoo Hadith (Fabricated) Sometimes hadiths were fabricated, sayings and actions were attributed to the
Prophet (S.A.W) which he had not said , or done and cannot to be used to prove any point of law. For example
“Common people follow the religion of their rulers.”
Types of Hadith according to Acceptance :
1. Mutawatir. It is a Hadith reported by a large number of people in different times whose agreement on a lie
became inconceivable, making it authentic e.g Last sermon of the Prophet(pbuh).
2. Ahad (Single or isolated). These were the Ahadith whose chain of narrators were broken or traditions
that were less widely accepted, they were therefore less authentic if the narrators were truthful and honest,
they were accepted otherwise rejected.
2(b) What in your opinion is the importance of classifying Hadiths? [4]

 The Qur’an gives instructions to Muslims about how to live and practice their faith, it does not give
details showing how to implement the teachings given. This implementation of Qur’anic instructions
is found in the Hadiths of the Prophet.
 If the Hadiths were not classified there would be a danger of Muslims not knowing the correct way
of putting into practice their faith.
 in legal matters it is vital to only use only the most accurate Hadiths but when e.g. one is looking for
moral teachings, a Hadith whose isnad is not strong by having a gap or say the narrator having a
weak memory, a weak Hadith could be used and therefore the classification of Hadiths is important.
 Muslims by following the guidance given in the classified Hadiths can follow the perfect example of
the Prophet Muhammad.
2(b) ‘Truly, My mercy overcomes My wrath’. This is a Hadith Qudsi. What is special about
Hadiths of this kind? [4]
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Hadith Qudsi is the divine hadith they are the reports of what Allah said, but they are not words of Allah.
The meanings of this hadith were revealed to the Prophet (P.b.U.H) and he put them in his own words. The
Hadith qudsi differs from the Quran as the Quran is the words of Allah unlike the Hadith Qudsi. Some of
Hadith Qudsi are “Pride is my cloak and greatness my robe, and he who competes with Me in respect of
either of them I shall cast him into Hell-Fire.” And “Spend on charity, O son of Adam and I shall spend on
you.”
2.(b) Why do the Prophet’s Hadiths link belief and action so closely? [4]
 The Prophet’s Hadiths link belief and action because mere faith without righteous deeds is
meaningless. Belief is sincere only when put into action.
 e.g if someone believes in pillars of Islam i.e prayer, fasting, zakat etc but does not practice any of
them, then his beliefs has no value near Allah.
 Similarly, if a person believes in Prophet Muhammad pbuh as the last messenger but does not
follow his sunnah, then he is not a true believer.
 The link between beliefs and action is equally important in communal life as the prophet pbuh said,
“ Let him who believes in Allah and the Last day, either speak good or keep silent, and let him who
believes in Allah and the last day, be generous to his neighbor, and let him who believes in Allah and the
last day, be generous to his guest.”
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Week 02
Day 01 [Paper 02]
1 Choose any two of the following Hadiths, and:
• (a) Describe their teachings about what Muslims believe; [4]
• (b) Explain how Muslims can put these teachings into action. [4]
Main Teachings : [2] marks

• The all-important teaching given in this Hadith is for Muslims to show compassion and care in society
and to perform acts of charity. In this Hadith the Prophet has given Muslims a few examples of act of
charity (sadaqa) that they should perform on a daily basis.
• Charity here does not refer only to the act of giving money in the Allah’s way but in fact any act or
gesture that would help the community.
• Islam teaches Muslims to reflect upon even the smallest of Allah’s favors such as the smooth and proper
functioning of our joints and organs in the body. In return it asks believers to be helpful and charitable
towards others in the society. Prophet (pbuh) said, “The best amongst people is the one who is a source
of benefit for the people.”
• An important teaching of this Hadith is that worship of God is not restricted to fulfilling the Pillars of,
say, salat or fasting but everyday acts of kindness also come under worship when they are performed
with the intention of pleasing God.
Action : [2] marks
• This Hadith can be acted upon by fulfilling one’s role in society responsibly. Social responsibility is the
essence of this Hadith and Muslims can practise it by greeting others with a smile, giving correct advice
when asked, feeding the hungry etc.
• In social life, a positive role can be played in different ways e.g by Settling disputes between friends
with justice, helping people mount on their conveyance or carrying their belonging, removing any
hindrance from the road, helping the blind to cross the road.
• Prophet (pbuh) was kind and helpful even to his enemies as he helped and served the old woman who
regularly pelted him with rubbish on his way to prayer. He used to share his meals with guests,
supported orphans and helped poor.
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(a)Main Teachings : [2] marks

• The teaching of this Hadith clearly states that removing or wanting to remove evil wherever one may
find it is a fundamental characteristic of a true believer.
• It teaches not only to abstain from evil but also to prevent others from unrighteous deeds. It is
unworthy of a believer to ignore any evil practice in his presence.
• It emphasizes that evil should be discouraged at every level. Holy Prophet (P.B.U.H) said, “The best
type of jihad is speaking a true words in front of a tyrant ruler.”
• This is obligatory for all but especially for those who have authority such as the ruler or governor of a
place, the police or the local judiciary the media. Distancing oneself from evil and being quiet “is the
weakest response.”
• Every Muslim can implement the teachings of this Hadith in their lives. The scale of their influence
may vary but everyone is required to play their part in bringing about a positive change.
• correcting social evils like preventing or reporting electricity theft or tackling corruption in an
institution by taking strong action against any member of the workforce found to be taking bribes etc.
• Holy Prophet (P.B.U.H) prevented Meccans from idol worship and other social evils and even faced
persecutions for that. He advised his followers to not only help to one who is a victim of injustice but
also to stop the one who is unjust.
Tauheed, the belief in Oneness of Allah
M/J 2013
4 (a) Outline the Muslim teaching about the belief in the oneness of God (tawhid). [10]
M/J 2016
5 (a) Muslims believe that God alone is Lord, that He alone should be worshipped and that His names
and attributes are unique to Him. Outline Muslim beliefs in the oneness of God. [10]
O/N 2020
4 (a) Write a detailed account of belief in:
• God as the Supreme Lord and Master of all creation;
• God alone is entitled to worship; and
• God is known by His most beautiful names and attributes. [10]
Answer(Learn and write):
It is an article of faith without which a Muslim’s faith is incomplete. It is mentioned in the Imaan-e-Mufassal,
which is: “I believe in Allah, in His angels, in His books, in His messengers, in the last day and in the fact that
everything good or bad is decided by Allah, the Almighty, and in life after death”.
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At the heart of Islam lies belief in Allah as the only deity worthy of worship by his creation. The essence of
Islam is bearing witness to the phrase, ‘There is no god but Allah’. The testimony to this belief, called
tauheed, is the axis around which Islam revolves. Tauheed requires belief in Allah’s existence which is
reflected in His creation. Allah’s presence can be perceived by His answer to our prayers, the miracles gave
some of his Prophets, and the teachings in the revealed books. In fact, every human is born with an
instinctive belief in Allah. The Prophet Muhammad (P.B.U.H) said, “Every child is born in a state of fitrah
(a natural belief in Allah) then his parents make him a Jew, a Christian, or a Magian.”
Belief in Allah, In Islam, consists of following aspects:
1. Belief in Allah’s Lordship
Belief in the supremacy of Allah means that both heaven and earth, and all that lies beyond them, unknown
to humans, belongs to Allah. He alone is the most supreme the exclusive lord and master of all His creation.
He created them out of non-existence and they are dependent upon Him for their conversation and
continuation and He alone has the power to bring them all to an end or bring them to life again.
Furthermore, He did not create the universe without purpose and leave it to run is own course. In fact, His
power is what sustains this universe and all known and unknown life within it. Quran says, ‘Praise be to
Allah, the Lord of the worlds.”
Belief in Allah as the supreme Lord also means to acknowledge Him as the Supreme lawgiver, the absolute
judge and legislators, who alone distinguishes right from wrong. Just as the physical world submits to His
supremacy, human beings must submit to the moral and religious teaching of their Lord.
In other words, Allah alone has the authority to make law, determine acts of worship, decide morals, and
set standards of human interaction and behavior.
2. Allah alone is entitled to be worshiped
In Islam, Allah’s right to be worshipped cannot be questioned. Allah has the exclusive right to be worshipped
inwardly, and outwardly, by one’s heart, body and soul.
No one should be worshipped other than Him and no one can be worshipped along with Him. He has no
partners and no associates in worship. Worship for Him alone. The Quran says, “And your God is the one
and only Allah; there is no God but He, most gracious, most merciful.” (2:163)
The central messages of all Prophets and messengers sent by Allah, such as Hazrat Ibrahim, Hazrat Ishaq,
Hazrat Ismail, Hazrat Musa, Hazrat Isa and Hazrat Muhammad (P.B.U.H), is to urge humanity to surrender
to Allah’s will and His Worship. The Quran says, “And we never sent any messenger before you (O
Muhammad (P.B.U.H) without having revealed to him that there is no God but I, therefore worship and
serve Me (alone).” (21:25)
3. Allah’s names and attributes
The names of God reflect His majesty, power and perfection. His attributes are unique and all-
encompassing. Amongst his 99 names are: Al-Qawee[The Almighty], Al-Ahad [The
Incomparable] , Al-Aleem [ the All knowing], Ar-Rahman [The Compassionate] etc. Muslim start
their day and tasks with the name of Allah and remind themselves of His compassion and mercy
every time they eat, drink, or do anything of importance.
As only Allah is perfect, no one else should be named or qualified with His names or
qualifications. Muslims must believe in all the qualities of Allah stated in the Quran and as
mentioned by His Prophet (P.B.U.H); this belief forms an integral part of faith.
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Forgiveness too is an important dimension of human relationship with Allah. Human beings are weak and
prone to sin, but Allah in His mercy is willing to forgive those who repent. He is the Forgiver, Al-Ghafur and
Oft-forgiving, Al-Ghaffar.
Attributing any of Allah’s qualities to another deity or human is known as shirk and this is an
unforgivable sin in Islam as it goes against the primary belief in Tauheed. The Quran says, “There
is nothing like Him, and He sees and hears all things.” (Quran 42:11)
5(b) Why has God repeatedly warned Muslims against committing shirk? [4]
All three kinds of shirk should never be committed . The severity of shirk can be understood through the
following :
• Shirk makes the Creator like His creation, Therefore, Allah declares shirk to be the greatest wrong,
“Indeed to ascribe partners (unto Him) is a tremendous wrong.” (Quran 31:13)
• Allah has forbidden Paradise to those who do not repent from committing shirk, condemning him to
Hell for eternity,
“Surely whoever associates (others) with Allah, Allah has forbidden to him Paradise and his
abode is the Fire.” (Quran 5:72)
• All the good works a person may have done are lost, become worthless, and are rendered vain if a
person dies unrepentant of shirk.
Shirk
M/J 2017[22]
4(a) Associating partners (shirk) is opposed to believing in the oneness of God (tawhid) and
can be divided into three main categories. Write about each category. [10]
There is no issue upon which Islam is so strict as the one
of tawheed (monotheism). Therefore, shirk is considered the greatest violation with which
the Lord of the heavens and the earth is defied. All three kinds of shirk should never be
committed “Surely whoever associates (others) with Allah, Allah has forbidden to him
Paradise and his abode is the Fire.” (Quran 5:72)
Three main kinds of shirk are:
1. Shirk in the existence of God would constitute assigning partners to God or saying that there is more
than one Creator or that there are more gods than one. It could also be committed by declaring God to be the
father or son of someone. An example is Christians who believe that Allah is God the Father, God the Son, and
God the Holy Spirit, all at the same time. Quran rejects it by saying,
‘He does not beget, nor is He begotten.’
This is the most unforgivable sin and should never be committed as God has said in several places in the Qur’an
e.g. ‘Allah forgives not that partners should be set up with Him, but He forgives anything else to whom He
pleases.’ (AlNisa 4:48)
This category also includes Atheism (the belief that human beings have no Lord).
Pharaoh denied the existence of Allah and claimed his own self to be the Lord over Moses and the people
of Egypt. He announced to people: “I am your Lord, Most High.” (Quran 79:24). Also, the idea that nature
itself is God, or that God dwells within His creation is also shirk.
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2. Shirk in the worship of God can be committed by praying invoking or asking for help from any other than
God and by offering sacrifice or slaughtering in the name of any other than God. Muslims should therefore only
ask God for the fulfilment of their wishes or needs as that power lies only with him. Only He should be invoked.
“You alone we worship and your aid we seek.”
Example of this shirk is held by people who pray to the dead. They believe the souls of the saints and other
people can meddle in the affairs of mortal men, that somehow the departed souls can cause change in the life
of men and women by answering their prayers or in other ways. The truth is that the dead have no power over
the lives of the living; they cannot answer anyone’s prayers, nor protect them, nor grant their wishes.
3. Shirk in God’s attributes means to ascribe qualities which are unique to God to some other being. It
means to believe that some being other than God has the power to create, or make something perish or has
the same knowledge as God or the same divine power. It can be further classified into two types:
(i) Humanizing Allah by giving Him attributes similar to humans is shirk. Depictions of God in paintings and
sculpture are of this type. Christianity, the major religion of the West, views God in human terms, as Jesus
is considered God incarnate by them. On the contrary, the Muslim tradition has been clear on this point
because of the Quran’s clear teachings,
“There is nothing like Him, and He sees and hears all things.” (Quran 42:11)
(ii) Another form of this type of shirk is when human beings are deified by giving them divine names or
qualities. For example, the Christians raise Mary, the mother of Jesus, to a divine status by giving her some
of Allah’s attributes, such as the Merciful. They also call Mary the mother of God, ‘God’ being a reference
to her son Jesus.
4(b) Does belief in angels make a Muslim’s faith stronger? Give reasons for your answer. [4]
• belief in angels does make a Muslim’s faith stronger.
• By believing in them, even though they cannot be seen, a Muslim is confirming his/her firm belief in all
that the Qur’an says about them and what the Prophet (pbuh) has said about them.
• the revealed faiths prior to Islam also believe in angels and this belief confirms the Muslim belief that
Islam is a continuation and culmination of the previous faiths revealed by God hence making their faith
even stronger.
• by believing in angels e.g. Jibra’il being the angel who brought revelations to the Prophet (pbuh)
Muslims are convinced of the Qur’an being sent by God which in turn makes their faith stronger.
Importance of Tauheed
M/J 2017 (21)
3(a) Belief in the oneness of God (tawhid) is a fundamental aspect of faith. State how
tawhid benefits Muslims in their everyday life. [10]
It is an article of faith without which a Muslim’s faith is incomplete. It is mentioned in the Imaan-e-Mufassal,
The Belief of Tawheed is the profound base of Islam, yet it is the core of all the Divine messages . There is One
God Who has created everything, and He is the Lord of everything, to Him creations and matter recur, and to
Him are all destinies, He is The Lord in heaven and earth, and it is only Him Who deserves to be worshiped.
Allah says in the Qur’an: “And I did not create the jinn and mankind except to worship Me.”
The benefits of tawhid in the life of a Muslim are several.
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• It liberates human from all kind of slavery, except for being slave to One God, Who has created and
honored mankind.
• The faithful believer doesn’t fear but Allah, and because of that, he is secured when people are
frightened, calm when people are worried, and tranquil when people are confused. Tawhid also gives
a Muslim courage as they know that only God is the giver or taker of life so in turn this belief makes
them brave.
• This belief makes a person virtuous and upright. He has the conviction that there is no other means of
success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith
in God Who is above all need, is related to none and is absolutely just. This belief creates in him the
consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand
activity can save him from ruin. Thus, a Muslim surrenders completely to the will of God and becomes
obedient to Him.
• This belief produces the highest degree of self-respect and self esteem. The believer knows that Allah
alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide
for his needs, or give and take away life or wield authority or influence. This conviction makes him
indifferent to, and independent and fearless of, all powers other than those of God. He never bows his
head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is
not overawed by anybody's greatness.
• This belief also generates a sense of modesty and humbleness. It makes him unostentatious and
unpretending. A believer never becomes proud, haughty or arrogant because he knows that whatever
he possesses has been given to him by God, and that God can take away just as He can give. In contrast
to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he
believes that his merit is due to his own worth.
• Tawheed is all about freeing mind from delusions and myths, freeing conscious from giving up and
humiliation, and freeing life from the domination of people.
• it stimulates unity and brotherhood and broadens the outlook of a believer as they realise that God’s
love and sympathy is not confined to any one group of people but to His entire creation.
• It also creates an attitude of peace and contentment and frees one from jealousy and envy and greed.
Muslims believe that Allah alone is the giver and taker of everything, Therefore, a believer never
becomes jealous of others.
3(b) Give reasons to support the statement that without tawhid there is no faith. [4]
▪ belief in the oneness of God is the first article of Islam and all forms of ibadah revolve around it.
▪ because Muslims believe in the one God they offer salat five times a day to glorify Him and seek His
aid;
▪ they fast in the month of Ramadan, give zakat and perform hajj which are all actions to glorify God, to
follow His commands, to please Him and to seek His mercy.
▪ If the belief in tawhid was absent there would be no need to act upon the Pillars of faith or the
teachings of Islam as they are all done to please the one God.
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Week 02
Day 01 [Paper 02]

 The teaching of this Hadith gives a distinguished place to a believer who struggles in the way of God. The person
who is ready to sacrifice his property and even his life for the sake of Islam is the best of believers.
 It also refers to two main kinds of Jihad or struggle in the way of Allah i.e spiritual (Nafs) and financial
(Maal). It instructs Muslims to safeguard their faith and to spend their wealth to improve social conditions.
 Muslims must establish a society based on justice and righteousness. The words ‘striving hard’ with one
person may also mean to spread the word of Allah.
 In some cases , it may also include armed struggle to safeguard Islam. Allah compensates a believer for
what he spends in His way as the Quran says, “There is no (amount of money) that you spend in His cause
without Him replacing it for He’s the best of all providers” (34:39)
 A person may strive in Allah’s way by spending time in the worship of Allah or by doing social work in the
community. A true believer after completing his farz obligations Should strive in the way of Allah by going
on to read his tahajud prayer or tarawih prayers or finance those less fortunate than himself to perform
hajj etc.
 An individual can support Islam and the community such as through one’s wealth and resources by
supporting schools and educations to remove ignorance, by donating for health facilities for the poor by
providing them livelihood and by repair and maintenance as well as construction of mosques.
 One may raise awareness about the peaceful teachings of Islam by carrying out welfare projects locally
and internationally or by helping the poor communities affected by conflicts.
 The Prophet exerted himself in Allah’s way both spiritually and physically and encouraged his companions
to do so. The best example is the Tabuk expedition when his companions made financial contributions in
the cause of Allah.
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 The popular understanding of the term martyr is one who lays down his life for the sake of Allah on
the battlefield. This Hadith broadens the concept of martyrdom and lays stress on the importance
of living righteous lives so that whenever death comes to a believer he/she will attain the status of
a martyr.
 martyrs are not only those who fight in Allah’s way in the battlefield but all those Muslims who die
practicing their faith . Quran says, “And say not of those who are slain in the way of Allah: “they
are dead”. Rather, they are living, but you perceive it not.” (2:154).
 It encourages those Muslims who are unable to take part in Physical Jihad due to some disease or
some valid reason.
 The core teachings of the Hadith however, is that Allah loves His creation and that He is willing to
reward each and everyone as long as they are obedient to Him and remain true to their faith.
 A Muslim who wants to attain the status of a martyr must always be engaged in performing righteous
deeds that would earn him Allah’s pleasure. After belief in Allah’s oneness and fulfillments of the
religious obligations a Muslim should engage in Jihad of the self, of the tongue, by the hand or by other
means of support.
 Muslims should never hesitate to participate in any struggle waged to eradicate aggression and injustice
for example raising voice against a tyrant ruler.
 It must be understood that martyr in the battlefield are thought to attain the highest level of Paradise.
A companion was martyred on the day (of the battle) of Badr. His mother came to the Prophet and
asked if her son was in Paradise. Prophet replied that her son was in the (most superior) Paradise of Al-
Firdaus.
 Some examples of how to achieve this status are: By working honestly and helping those in need, By
supporting the vulnerable and showing kindness to all creatures of Allah, By looking after the
environment, By defending the teachings of Islam and spreading the world of Allah and if need be laying
down one’s life in the way of Allah.The focus of every word and action of a Muslim should be to earn
Allah’s pleasure and to remember Him at all times.
Belief in angels
M/J 2010
4 (a) What are Muslim beliefs about angels? [10]
O/N 2018
4(a) According to Muslim belief what part do angels play in the everyday lives of human
beings? [10]
 It is an article of faith without which a Muslim’s faith is incomplete. It is mentioned in the Imaan-e-
Mufassal, which is: “I believe in Allah, in His angels, in His books, in His messengers, in the last day
and in the fact that everything good or bad is decided by Allah, the Almighty, and in life after death”.
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 Belief in angels is the second articles of faith. Angels are special creation of Allah and are made of
light(Nur). They are solely created to worship Allah and praise Him. They are not Allah’s daughters or
objects of worship.
 The angels are a link between man and God, Allah says, “Whoever is an enemy to Allah and His angels
and apostles to Gabriel and Michael, remember! Allah is an enemy to those who reject faith.”
(Baqarah 2:98)
 They are entrusted with specific function. They have been bestowed with the necessary qualities and
power to carry out their duties, but they do not have a free will. they worship and glorify Allah, sing His
praises and prostrate before Him, Allah says, “Those who are near to your Lord hesitate not to worship
Him: They celebrate His praises and bow down before Him.” (Al-A’raf 7:206)
 Angels play a significant role in the everyday lives of human beings e.g. according to Muslim belief
they breathe life into the foetus a few months after conception with the permission of God; an angel
then writes the answer to four questions in this human being’s book of deeds: Will it be male or
female? Will this person be happy or sad? How long will his/her life be and will the person perform
good or bad deeds?
 Angels are also responsible for guarding people throughout their lives; The Quran says, “ For each one
are successive [angels] before and behind him who protect him by the decree of Allah.” (Sura 13
verse 11)
 They strengthen the hearts of righteous believers. In the battle of Badr the angels strengthened the
heart of the believers and helped them. They cast terror into the hearts of the non believers. They ask
Allah’s forgiveness for the believers and send blessings on them.
They act as messengers of Allah, but they do not descend without His permission, “Therein come down the
angels and the Spirit by Allah’s permission on every errand.” (Al-Qadr:97:4)
“ He does send down His angels with the inspiration of His command to such of His servants as He pleases.”[al
Nahl16:2]
 Angels are heavenly beings not visible to ordinary mortals and belong to the category of unseen.They
donot need sleep or other human requirements and never get tired. The do not have freewill and only
obey and implement command of Allah, therefore, they are sinless.
 Angels prostrated before Adam when Allah commanded them to do so.Angels also appeared to the
prophet Ibrahim in human from to give him glad tiding of a son An angel was sent to the prophet
Zakariyah and to Maryam to give them tiding of a son..
The most prominent angels are:
1. Angel Gabriel is the one who brought the message of Allah to Muhammad (p.b.u.h.) ad all the other
prophets.
2. Angel Izrael is the angel of death who takes away the life.
3. Angel Mikael provides the provisions to the people; he is also responsible to cause the rainfall.
4. Angel Israfeel is the angel who will blow the trumpet, ‘Soor’ on the Day of Judgment when directed.
The first trumpet will be blown to announce the end of the world and the second trumpet will be
sounded to bring all the dead to life again to face Allah’s judgment.
These four angels are regarded amongst the highest ranking for the importance of their duities.
5. Kiramann Katibin record every deed of a person, Allah says, “ But verily over you (are appointed
angels) to protect you, kind and honorable writing down(your deeds).”(Al-Infitar82:10)
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6. Munkar and Nakir question the dead grave, the Prophet (p.b.u.h.) said, “ When a faithful believer
is made to sit in his grave, then (the angels) come to him and he testifies that none has the right
to be worshipped but Allah and Muhammad is Allah’s Apostle .....” (Sahih Bukhari)
7. Rizwan the gatekeeper of Paradise; Malik the gatekeeper of Hell.
(b) Discuss the importance of Jibra’il in comparison to other angels. [4]
 Angels have particular jobs to do which are assigned to them by God.
 Jibrail is the arch angel who had the all important duty of bringing the word of Allah to his chosen
messengers.
 He was sent by Allah to announce the birth of Hazrat Issa to Hazrat Maryam , to deliver the Quran to
Prophet Muhammad and also to conduct him on the Miraj.
 He had been in direct interaction with mankind as compared to any other angel and appeared in human
form on many occasions. The Quran refers to him as “The Holy Spirit” at several places e.g surah
Maryam, surah al Qadr etc.
Belief in Divine Books

O/N 2010
4 (a) Write a descriptive account of the Muslim belief in revealed books. [10]
O/N 2014
5 (a) Name the revealed books mentioned in the Qur’an, giving the names of the messengers
they were revealed to and the message they contained. [10]
Belief in divine books is the third article of faith.
All divine teachings are contained in the books of Allah. The main purpose for sending the revealed books
was for people to learn about the religion sent to them and to know of their obligations towards God and
fellow human beings. Belief in divine books before the revelation of the Qur’an is an essential aspect of
Muslim faith. They are source of guidance for the mankind.
They all brought the same teachings . All Divine books invited people to worship of Allah,they contained
belief in prophethood, the day of judgment and the concept of reward and punishment, and they also
contained a code of morality and justice, but were not comprehensive enough to contain a complete code
of life.
The Quran does not mention all the prophets nor all the books ,however it mentions that revelations were
sent to Nuh, Ibrahim, Isma’il, Is-haq,Yaqub,Musa and Isa (peace be upon them),Allah says,
“Say (O Muslims):We believe in Allah and that which is revealed unto us and that which was
revealed unto Abraham and Ismael and Is-haq ,and Jacob,and the tribes, and that which Moses
and Jesus received, and that which the prophets received from their Lord. We make no distinction
between any of them, and unto him we have surrendered.”(Al-Baqarah2:136)
Quran mentions the Suhuf (scrolls) of Hazrat Ibrahim which was lost.
The revealed books mentioned in the Qur’an are:-
1.The Torah was revealed to Musa for the guidance of Bani Israel.
It contained Allah’s command, light, admonition, mercy, and a clear explanation of things.
The original book was changed ;its followers distorted it and perverted words of Allah and changed its
meaning. Allah says,
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“They change the words from their(right)places and forget agood part of the message that was
sent.”(Al-Maidah 5:13)
2. The Zabur was revealed to Daud. It was also lost and corrupted.
3.The Injil (bible) was sent to Isa (p.b.u.h)The Christians distorted Bible and introduced the doctrine of
“trinity” and redemption through crucifixion, although Isa (peace be upon him)had clearly told his followers
that Allah was his Lord and their lord and that they should worship Allah alone. According to the Quran
Injil confirms the Torah.The prophet (P.B.U.H) is mentioned in both the Injil and the Torah. Allah says,”And
remember Jesus the son of Mary said:
“O children of Israel I am the apostle of Allah (sent)to you confirming the Law(which came)before me
and giving glad Tidings of an Apostle to come after me whose name shall be Ahmad.” (As-Saff 61:6)
4.The Quranwas revealed to Muhammad(P.B.U.H). Itis the last and the most perfect Book of Allah.It is a
comprehensive book.It deals with every aspect of human life,e.g.sociol, economic, legal, moral and political
etc.
None of the revealed Books except the Qur’an exists in its original form today. The Suhaf of Ibrahim was
lost .Some of the books were changed and modified such as Torah and Injil. God’s words have been blended
with those of man,thus it is difficult to establish the authenticity of various parts of these Books.The
languages of these books are dead languages. They were revealed to a particular nation for a particular
period of time.
The Qu’ran is the only book which universal and for all times till the day of judgment. It is unchanged, Allah
promised to safeguard it,
“We have, without; doubt revealed the reminder and we will guard it(from corruption)”(Al Hijr 15:9)
The Qur’an is a universal book, sent to the entire mankind for all ages. God says, ‘This day I have perfected
your religion for you and completed my favours upon you and chosen for you Islam as your religion’. (Al
Maidah 5:3).
4.(b) How is the message brought by these prophets important for Muslims today? [4]
 the message brought by all the prophets was of belief in the one God; good conduct and belief in
resurrection and the Day of Judgment.
 This message is important to Muslims today just as it was important to Muslims of the past ages and
will be to those of the future because it reiterates tawhid and accountability which if a person bears in
mind will lead to good conduct and prosperity in this world and the next.
 It teaches Muslims tolerance for other revealed faiths and makes them realise that Islam is a
continuation and culmination of the other revealed faiths.
 The unity of the message will foster better relations between Muslims and other believers etc.
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Week 02
Day 03 [Paper 02]

• Muslims believe that God has determined each individual’s livelihood (rizq) before their birth. The struggle is
about how a Muslim achieves that livelihood.
• Great emphasis is placed not only on lawful earnings in Islam but also on the dignity of labour. All kinds
of lawful works and hard labour are respected in Islamic community.
• Through this Hadith the Holy Prophet (P.B.U.H) encourages Muslims to earn lawfully and through their
own hard work. It discourages reliance on others such as begging and also condemns all other unlawful
means of earning.
• Respect is not earned by how much one earns but how he earns it. Earnings that come through honest
hard work and blessed by Allah and no job is considered too lowly in Islam. Holy Prophet (P.B.U.H) said,
“One who earns his livelihood by hard work is a friend of Allah.”

• The teachings of this Hadith can be implemented by Muslims today by earning an honest living and
staying away from all sorts of corruption such as bribe, gambling, usury etc.
• Self-sufficiency is good for individual and society. Living within one’s means and being grateful to God
for His provision is the way to act upon the Hadith.
• All the Prophets earned their living by hard work and many of them worked as shepherds. Holy Prophet
(P.B.U.H) worked on the construction of the mosque. During the battle of Khandaq he participated in
the digging the trench.
• This action of the Holy Prophet (P.B.U.H)is a lesson to Muslims today, not to look down on any honest
effort and by showing respect to honest and hardworking people especially the poor, for example the
domestic staff at school, guards, drivers etc
(a) Main teachings: [2] marks

• Caring for and fulfilling the needs of the less fortunate in society is compared to worship in this hadith
and the reward for doing this is comparable to performing jihad in the way of God.
• This Hadith clearly explains that human rights are as importance as rights of Allah. Islam promotes social
justice and lays great stress on the welfare of the community at large.
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• The two categories mention specifically in the Hadith is the widows and the poor but the teachings can
be applied to all vulnerable people in the community.
• Worship is not restricted to just prayers and fasting but cover every good deed. Believers who are mindful
of the needs of other are said to be as if they were engaged in constant worship of Allah. The Holy Prophet
(P.B.U.H) once said to his wife, “O Aisha love the poor and let them come to you for help. Allah will then
surely take you near Him on the day of Judgment”
• The way to fulfill the instructions given in the Hadith is to live one’s life in the world with consciousness
of the needs and plight of fellow beings.
• Allah wants believers to worship Him by not just fulfilling the obligations of prayers and fasting but also
by being generous helpful and considerate towards His creations.
• They can do this by providing resources for the poor by helping in the establishment of social housing for
the homeless, providing healthcare to those who do not have access to it and supporting the widows and
orphans etc. so that no one is left behind and all get a fair chance in life.
• Even small tasks to assist another are considered as Ibadah in Islam and are rewarded. It has been said
that Hazrat Abu Bakr used to milk the goats of an old widow who lived at a distance from Madina to help
her with her chores.
Belief in Prophets
M/J2009
5 (a) Write about Muslim beliefs in prophets. [10]
O/N2011
5 (a) Give a full account of the Muslim belief in prophets. [10]
O/N 2013
4 (a) Give an account of Muslim belief in prophets and the messages they preached. [10]
O/N 2016
4 (a) Belief in all the prophets is one of the articles of faith in Islam. Write about this Muslim
belief in detail [10]
Belief in prophets is the fourth article of Muslim faith. Muslims believe that prophethood is a gift
from God and He bestows this honour on whomsoever He chooses. Prophets were intellectually and morally
superior to the rest of their communities. Every prophet confirmed the revelations that were sent before him.
They were sent throughout history for the guidance of mankind and they acted as a link between God
and mankind.
All the messengers were human but sinless which means that they never disobeyed God delibrately.
They were all men and many of them got married and had children. They did not have any physical
relation with God. The Holy Quran condemns the Christian belief that Prophet Isa was the son of the
God.
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All the messengers conveyed the same teachings that are belief in oneness of Allah and in the life
hereafter but with the exception of Quran all previous messages were either lost or corrupted.
They were sent to particular communities and their messages were only for the guidance of those
communities for example, Prophet Musa and Prophet Isa were sent for the guidance of Bani Israel.
Some of these messengers were given the miracles as a reflection of God’s power. The miracles granted
to the prophets were usually in the field in which their nations excelled.for example Prophet Musa was
given the miracle of the staff which turned into a snake because his nation excelled in magic. Similarly,
Prophet Isa could cure the blind and even brought forth the dead as he was sent to skilled physicians
Prophet Muhammad pbuh was given the miracle of Quran because Quraish were known for their
eloquence. Miracles given to previous prophets were for that time only whereas the Quran is immortal
and universal. All the messengers were to be obeyed as the Quran says, “We did not send any
messenger but to be obeyed in accordance to God’s will.” [Ch4:V64]
According to Muslim belief the line of prophets started from Hazrat Adam. According to a Prophet’s
hadith, the line numbered 1, 24,000 approximately. The Quran mentions only 25 of them by name.
major individuals include Hazrat Ibrahim (Suhuf), Hazrat Musa (Torah), Hazrat Daud (Zaboor), and
Hazrat Isa (Injil) and Prophet Muhammad pbuh (the Holy Quran).
Muslims believe that all the messengers were morally perfect which means that they were honest
upright and truthful and they did not make any addition or omission in Divine revelations.
All the messengers should be respected equally without any distinction because they were divinely
appointed for the same purpose. The Quran says, “And We make no distinction between one and
other of His messengers.” [Ch2:V285]
Prophet Muhammad pbuh was the last in the line of prophetic messengers, therefore, he is also known as
“Seal of the Prophets”. The Holy Quran says, “Muhammad is not the father of any of your men but the
Messenger of Allah and the seal of prophets.” [Ch33:V40]. Prophet pbuh himself said, “I am the seal of
prophets and there will be no prophet after me.” His message was the same as the previous ones but it
was sent for all mankind and for all times to come (Universal and Eternal). God himself has taken the
responsibility of protecting His message from any change or corruption. God says, “We have, without;
doubt revealed the reminder and we will guard it(from corruption)”(Al Hijr 15:9)
4(b) Why is belief in all prophets important in Islam? [4]

• Belief in all of them is important because they were all sent by God;
•it is written in the Qur’an that we should make no distinction between them, al Baqarah,2:285.
• The Qur’an tells us stories of the various prophets of God sent over the ages which teaches Muslims respect
for other revealed religions and promotes religious tolerance.
• Every prophet carried the legacy of the prophet before him and the Prophet Muhammad (pbuh) carried this
legacy in totality.
• Though belief in all prophets is essential in Islam the Prophet Muhammad (pbuh) has the distinction of being
the last prophet of God and was the one on whom the religion was perfected.
Belief in Allah’s Predestination and Decree

M/J 2011
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4 (a) What does the statement ‘There is no ability or power except through Allah’ tell you
about Muslim belief in Allah’s predestination and decree? [10]
O/N 2017
5(a) Write an account about the relationship between belief in God’s divine decree and
human responsibility. [10]
The fifth article of Islamic faith is belief in divine decree which means that everything good or bad, all
moments of happiness or sorrow, pleasure or pain, come from God. It is mentioned in the Imaan-e-Mufassal,
It is an article of faith without which a Muslim’s faith is incomplete.
The Arabic word for destiny ‘ Qadr’ implies ‘the measuring of something or fixing a limit to it’. The
word Qadr has the same root as word ‘Qadir’ one of Allah’s names meaning “All powerful”. Quran says,
“ Verily, We have created all things in measure and proportion.”
This belief highlights God’s Omnipotence and Omniscience and states that Allah is the most powerful
and the Supreme Being and nothing can take place without His will. Quran says,
“To Him belongs whatever is in the heavens and whatever is on earth”.
Muslims also believe in Allah’s Supreme knowledge of past, present and future. “He knows what is
before and after and behind them ”.
He holds the Supreme power to decide the outcome of events before they occur. This is defined as
Allah’s predestination “He has the Power to dispose of all affairs” (Al Anaam), for example, birth of Hazrat Isa
was predestined and Allah sent jibrail to Maryam to give her glad tidings of the birth of a son. This is mentioned
in the Quran as follows, “it is the matter already decreed”. (19:19-21).
Another example showing Allah’s predestination is that the victory of Muslims in the battle of Badr
(2AH/624AD) was predestined as the Quran says: “A matter already enacted” (8:45).
Similarly, Allah has already decided the birth, death, shape or appearance, amount of livelihood of every
human being on earth which is recorded in the Preserved Tablet (al-Lauh al-Mahfuz). Everything in the
universe is the outcome of planning and will of the Creator. He has created it with infinite wisdom and with a
definite purpose. He not only maintains it but is also directing it to its destined end.
Human knowledge is limited and so humans should act upon Allah’s will. Day of Judgment and its events which
will take place in future have already been decided by Allah. “And when the earth is flattened out, and casts
forth what is within it and becomes (clean) empty” (84:3,4)
Allah created humans with certain powers which he could exercise under certain limitations and thus these
powers produce good or evil. Freewill is given to humankind i.e., they can choose between right and wrong.
Moreover, this is what for which Allah will question us on the Last day. Allah has shown the path of right and
wrong and then left upon humans to opt for their way and made them responsible for their actions.
Once Hazrat Ali was travelling, on his way he asked a Bedouin to take care of horse and saddle as he wanted
to perform Salat and thought he would give the Bedouin 50 dirham for this. When Ali returned, he found out
that the Bedouin had stolen his saddle. He then headed to the market to buy a new saddle. On one of the shop
he found his own saddle and questioned about it. The shopkeeper told that a Bedouin had sold this saddle to
him in fifty dirhams. Hazrat Ali smiled and said that how unlucky was the Bedouin who turned his Halal (lawful)
into Haram (Unlawful) out of his free will. This event shows that Man is not a helpless creature borne along by
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destiny. Rather, each person is responsible for his acts. Man is bound to obey the moral law; and he will receive
merited punishment or reward as he violates or observes that law. However, if such is so, man must have within
his power the ability to break or keep the law. God would not hold us responsible for something unless we
were capable of doing it: "God does not burden any human being with more than he is well able to bear’’.
(Quran 2:286)
5(b) How does this belief in God’s divine decree affect the day to day life of Muslims? [4]
• Belief in divine decree strengthens one’s belief in God.
• A person realises that God alone controls everything, so he trusts and relies on Him.
• Even though a person tries his best, at the same time he relies on God for the final outcome.
• His hard work or intelligence does not make him arrogant, for God is the source of all that comes his
way.
• Finally, a person attains peace of mind in the realisation that God is the Wise and His actions are
dictated by wisdom.
• Things don’t happen without a purpose. If something reached him, he realises it could never have
escaped him.
• If something misses him, he realises it was never meant to be. A person achieves an inner peace, and
is inwardly at rest with this realisation.
Belief in Resurrection and Last Day

M/J 2015
4(a) What do Muslims believe about the Day of Resurrection and Judgment? [10]
M/J 2018
4(a) Write in detail about Muslim belief in Life after Death and the Day of Judgement. [10]
Answer (Learn and write) :
• Belief in Resurrection and the Last Day is the sixth article of faith. Every Muslim must believe in the life after
death, all life will come to an end one day. Mankind will be resurrected and will be presented in the court
of Allah with the record of his deeds. He will be given an account of all his deeds.
• According to Muslim belief, upon death a person enters an intermediate phase, the waiting period
between death and resurrection called barzakh. In barzakh starts the lesser judgment where the dead will
be questioned by angels about their religion, prophets, and their lord, Allah. depending on how one fares
in this lesser judgment, one’s grave can be reflection of Paradise or Hell. The soul rest in Barzakh where
they will remain till the resurrection, Allah says, “Before them is partition (Burzakh) till the day they are
raised up (Al Muminun23:100)
The Day of Judgment can be divided into three stages.
• Life will come to an end at appointed day. Everything of this universe shall be destroyed. The day is called
Qayamah. Qayamah will be the day of clamour and noise, people will be running in confusion and
bewilderment, Allah says, “(it is) a Day whereon Man will be like moths Scattered about. And the
mountains will be like carded wool” (Al Qariah 101:4-5).Mothers will forget their children every one will
be concerned about his own self.
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The sun will be folded up, the stars will lose their lights and scatter away. The earth will be rent asunder. The
mountains will set in motion and they will be blown away. “One day we shall remove the mountains and
you will see the earth as a level (20:100). The ocean will boil over the burst forth. All the people will die.
• The second trumpet will be blown and there will be resurrection not only of men but also of angels and
Jinn . “Then will a second one be sounded when behold they will be standing and looking on.” (68-69).
A new world will emerge with a new sky. All human beings who had lived on this earth since its inception
will come back to life, this is called HASHR. “You were lifeless and He gave you life and He will cause you
to die and will bring you again to life” (2:28)
• Mankind will be presented in the court of Allah with the record of their deeds and they will be judged
according to their deeds. Allah says, “And the book of (Deeds) will be placed (before you) and you will
see the sinful in great terror because of what is (recorded) therein” (Al Kahf 18:49)
Scales will be set up and the deeds will be weighted. Furthermore, the Quran tells us that those who have
done good deed will be handed their record in their right hands, and those who have sinned will receive
the records in their left hands.” ‘Those who are given their record in their right hands will read it (with
pleasure)”(17:71).
“ And he that will be given his record in his left hand will say Ah! Would that my record had not be given
to me.” (69:25)
• As-Sirat will be laid across Hell and Muhammad (P.B.U.H) shall be the first amongst the Apostles to cross
it with the followers.
Those who emerge successful in this judgment will go to paradise Allah says, “Then he whose Scales are
heavy shall be in state of bliss and he whose scales are light shall have a deep pit for his dwelling.” (Al
Qariah 101:9-10)
Paradise and hell are described in the Quran and Hadith with concrete and material thing of this world. This is
to give an idea to human mind about the intensity of pleasure in paradise and severity of the punishment in
Hell.
4(b) Why is the belief in resurrection important to Muslims in their daily living? [4]
4.(b) How does this belief affect the daily living of Muslims? [4]
• Belief in the Hereafter, resurrection the Day of Judgment and accountability before Allah is at the heart of
Islam as this stress the purpose of human creation.
• This belief shows the direct relation between a person’s conduct on earth and the life beyond i.e the present
life is a preparation for the next, which will be one of rewards and punishments, depending on one’s
conduct on earth. In preparation for the afterlife, Allah has provided guidance to humanity through His
prophets and revealed books.
• Rejection of this belief makes all other beliefs meaningless. If a person does not believe in accountability to
his Creator for all his deeds, there is nothing to stop him from wrongdoing. It is fear of accountability that
keeps a person in check; faith in life after death urges people to do right and stay away from sin.
• This world, then is seen by Muslims as a temporary place where their actions and behaviour will determine
what will become of them in their next life.
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Shahadah
4 (a) ‘There is no god but Allah, and Muhammad is the Messenger of Allah’. Describe the
Muslim beliefs summarised by the declaration of faith (shahada). [10]
“There is no god but Allah and Muhammad is the Messenger of Allah”
There is no god but Allah is the first part of Shahadah. It deals with the unity of Allah. We confess with our
heart that Allah is the lord the Master and Creator of all things the heaven and earth and everything there
in. He is the sustainer, the provider, the organizer and the planner of all its affairs. It is he who gives life and
takes the life away. “Verily your Allah is one! Lord of heavens and of the earth and all between them and
Lord of every point at the rising of the sun!” (Saffat 37:4-5)
Allah is the only one worthy of worship. “Your Lord has decreed that you worship none but Him” (Isra
17:1). We pray to Allah we seek His help at the time of difficulty, “You and we worship and your aid we
seek” (Al-Fatiha 1:5). We swear by His name, Offer, sacrifice to Him. We abide by His commands and refrain
from everything He had forbidden.
We also testify that all the names and attributes which Allah has named Himself or the Prophet (P.B.U.H) has
named or qualified Him belong to Allah alone without changing their meanings or likening them to others.
He sees and hears everything. He is omnipotent; he knows everything; the hidden and the manifest. He is
omnipotent; all powerful and, nothing is like Him, Allah says, “There is nothing whatever like unto Him and
He is the One that hears and sees (all things).” (Ash-Shura 42:11)
The second part of the declaration “Muhammad is His slave and apostle” shows its inseparable relation
to the first. The holy Prophet’s (P.B.U.H) name is the name most closely associated with that of Allah. This
sentence is also a constant theme of the Holy Quran. After acknowledging Allah as our Master and Sovereign,
it is necessary to know what are His commandments, what will please Him and what will incur his displeasure.
For this purpose, Allah appointed Hazrat Muhammad (P.B.U.H) as His messenger and sent the Quran through
him.
He is the model for every Muslim without whom we would have no idea of how to conform to the truth laid
down by the first part of the declaration. To believe in him as a messenger of Allah means to accept His
authority as the representative of the Supreme Ruler and to follow his example. “He who obeys the
messenger obeys Allah.”
He is the link between the Creator and the creatures, therefore, to deny the second part of the declaration
would be to cut off all connections with the first. The declaration that Prophet Muhammad (P.B.U.H) is Allah’s
messenger is a proclamation of belief in the complete and final guidance that he brought for all humanity. It
is also a statement of intension to follow that guidance faithfully. “Indeed ! you have in the messenger of
Allah a beautiful pattern of conduct.”
This declaration prepares human beings to reflect upon Hazrat Muhammad (P.B.U.H) teachings and
encourages them to follow his path. The Holy Prophet Muhammad (P.B.U.H) summed up all the previous
revelation, therefore, to follow him is to follow the teachings of all the Prophets. He is a symbol of the message
of Allah, of the Religion which was preached by all the Prophets.
The religion he was given to preach was Islam in the form of a complete system covering all aspects of
material and spiritual life of mankind. He led his life according to the commandments of Allah, and showed
the Muslims, the way to lead their lives. So, when we recite this second part of the declaration i.e.
“Muhammad (P.B.U.H) His slave and apostle” we undertake who follow the law and system shown by him
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Significance of the shahada

M/J 2018 (22)
5(a) ‘There is no God but Allah, and Muhammad is his messenger.’ Write about the
significance of the shahada to a Muslim. [10]
Answer(Learn and write)
• These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A newly
reverted Muslim has to understand the meaning of this simple phrase and live and act in accordance to its
principles to be guaranteed admission into heaven. Mere words are easily uttered,
but Allah(SWT) considers what is in one’s heart and measures one’s deeds to judge between his creatures.
• The word of the Shahadah are few but extremely significant. With those words a person acknowledges
Allah as the Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad (P.B.H.U)
and thus steps from disbelief and ignorance to knowledge, light and guidance.
• Muslims, whether they are born into the faith or accept Islam later, in life by reciting the Shahadah become
a part of the Ummah, bonded together by their common faith, irrespective of race or background.
• The significance of Shahadah is highlighted by the fact that it is repeated in every prayer.
• When believers say ‘I bear witness that there is no god but Allah’ it means that they reject obedience and
servitude to anyone or anything except Allah, that they fear no one except Him and seek only His pleasure.
This belief makes a Muslim strong and independent as well as courageous, knowing that everything one
experience is from Allah.
• With the second part of the Shahadah ‘ Muhammad is the Messenger of Allah’ believers acknowledges the
Prophet’s (P.B.U.H) status and hence his right to be respected and obeyed, knowing that he is ‘Insaan e
Kamil’ the perfect human the best of creation.
• Knowledge of what the Shahadah is testifying is very important. For when one testifies or bears witness to
something, one must know what it is that he\she is witness too. Testimony to something about which one
has no knowledge is unacceptable.
• Acceptance of the Shahadah means that a believer accepts all its implications to i.e believing completely in
whatever is stated in the Quran or stated by the Prophet (P.B.U.H) without choosing or rejecting anything
given therein.
• Submission to the Shahdah implies submission to Allah’s command by one’s action. Infact this is one of the
meanings of the word Islam itself, the submission to the will and commands of Allah.
• Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of the
sign of being a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless of what
anybody else desires or wants from them.
• Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.
• For Muslims, the shahadah or Kalima and faith are the most important belief as it sums up what one must
believe to be a Muslim. The first pillar of Islam is the fundamental and basic need of human beings as a
Muslim. Prophet Muhammad (SAW) said: “I have been ordered to fight against people until they testify
that there is no god but Allah and the Muhammad is the Messenger of Allah.” (Sahi Bukhari). The above
saying clearly indicates that we must have faith in both parts of the first pillar of Islam.
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Pillars of Islam
Regular Daily Prayer (Salat)
M/J 2015
3 (a) Give an account of the conditions required for ablution (wudu) and the method of
performing it. [10]
Answer (Learn and write:)
Conditions of wudu:
Ablution or wuzu in prescribed manner is necessary for a person who intends to say his prayers as the Quran
says, “O you who believe! when you prepare for prayer, wash your faces and your hands (and arms) to the
elbows, rub your heads (with water) and (wash) your feet to the ankles” (5:6)
• Making the intention or niyat of Wuzu, “I intend to perform the Wuzu for securing Allah’s good
pleasure and in compliance with His command” .
• If possible, one should sit facing the Qiblah.
• The water to be used for Wuzu should be absolutely clean.
• The wuzu should be in continuous process, without any break or interval. No part should be allowed to
dry up before the other is washed.
• each part being washed and cleaned in the prescribed order,
• Washing should start from the right side then left.
• No part should remain dry.
• It is recommended to brush ones teeth or use miswak before or after wudu.
Method of wudu:
The approved method of performing wuzu is
• to wash both hands upto the wrists thrice, the wet fingers should be passed in between each other. If there
are any bangles on the wrists or ring on the fingers, as in the case of females they should be moved around
so that the skin under them does not remain dry.
• After this rinse the mouth thrice.
• Next some water should be taken in the right hand and sniffed into the nostrils thrice and then blown out.
The left hand should be used for cleaning nose.
• Then the whole face should be washed with both hands, thrice from the forehead down to the lower
portion of the chin and from the lobe of one ear to the other.
• Thereafter, first the right arm and then the left arm up to the elbows should be washed thrice.
• After washing the arms wipe the head with wet hands and perform Masah from front to back, and pass
the back of wet hands over the nape of the neck. Clear the inner side of ears with forefingers and outer
with thumbs.
• Finally wash the feet right and the left upto the ankles.
M/J 2021(22)
5(a) Write about the different types of purification before the performance of salat:
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• wudu
• tayammum; and
• ghusl.[10]
Answer:
Tayammum (Dry Ablution)
In the case of water not being available for the performance of wudu or a person being bed-ridden due to illness,
Tayammum (dry ablution) should be done. Regarding tayammum the Quran says, “If you are ill or on a
journey…And you find no water, then take for yourselves clean sand or earth and rub therewith your faces and
hands. Allah does not wish to place you in a difficulty , but to make you clean.” (5:6)
From the ayat above, Muslim come to know the permission for tayammum is given by Allah in case of non-
availability of water, or on grounds of illness.
However, it must be noted that as soon as the restrictive reason for not doing wudu is removed tayammum
becomes void.
This approved traditional method of performing tayammum is
• to recite Tasmiah
• and then to make the intention to perform tayammum.
• After this both hands should be struck on some clean and pure earth or sand or stone.
• Next, the excessive sand should be blown off.
• Then both hands are rubbed on the face in such a way that no part of the face which has to be washed by
wudu, is left out.
• In the case of males with beards, it is desirable to pass the figures through the beard.
• Then both hands should be struck again on the clean earth or sand and, after blowing off the excess dust,
they should be passed over first the right and then the left arm upto the elbows. This completes the
tayammum.
• A dry stone free of dust, a brick or an earthen pot may also be used for this purpose.
• The acts which nullify wudu also nullify tayammum.
Ghusl:
It is reported on the authority of Aa’ishah, may Allah be pleased with her, who said that the Messenger of
Allah ‫ ﷺ‬when performing Ghusl from Janaabah (ritual impurity), used to wash his hands, then wash his private
parts with his left hand. After that he performed Wudhoo’ like that for prayer. Next, he took some water and ran
his fingers in the roots of his hair until he used three handfuls of water on his head. He would then go on pouring
water on the rest of his body and wash his legs. [Muslim]
• The person taking a bath should first of all wash both hands up to the wrists, and then wash the private parts. The
hands and private parts should be washed irrespective of whether there is any impurity on them or not. Both these
have to be washed under all conditions. Thereafter, any impurity found on the rest of the body should be washed.
Then make Wudhoo’
• After performing Wudhoo’, pour water on the head three times. Thereafter pour water over the right and left
shoulders three times each in such a way that water reaches the entire body.
• Whilst pouring water over the body the first time, rub the body well so that water reaches everywhere properly and
no place remains dry.
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• The above method of Ghusl is according to the Sunnah. Some of the items explained above are Fardh (obligatory)
without which Ghusl will not be complete and the person will remain impure. Some other items
are Sunnah (recommended but not obligatory). Observing them entails reward, and by not carrying them
out, Ghusl will still be complete.
The Fardh acts are only three:
1. To gargle the mouth in such a way that water reaches everywhere.
2. To wash the nose up to the soft bone.
3. To pour water over the entire body.
Conditions/Preparations of Prayers
M/J 2010
5 (a) What are the conditions of prayer (salat) that must be fulfilled before performing them.
[10]
M/J 2012
4 (a) Give a detailed account of how Muslims prepare for prayer. [10]
O/N 2017 (22)
5(a) Prayers (salat), whether obligatory or voluntary, require preparation. Write an account of
how a Muslim prepares for it? [10]
Answer(Learn and write)
Before a person can say his regular prayers, the following conditions must be fulfilled; otherwise the prayers would
be void:
• The body of the person must be clean. Salat requires purification through ablution (wuzu) or by taking bath.
Wuzu includes washing of hand, mouth, nostrils, face, arms, across the head, back of the neck, and the feet.
Quran says, “O you who believe! When you prepare for prayer wash your faces and hands to the elbows;
rub your heads and wash your feet to the ankles.” [5:6]
• Permission for resorting to Tayammum is granted on the grounds of illness, travelling and the non-
availability of water. It can be performed instead of wuzu (ablution).
• The clothes worn must be clean and free from all impurities. The Quran says, “He loves those who keep
themselves pure and clean” (2:222). The Holy Prophet said, “Surely Allah does not accept prayers without
purification.”
• The place where the prayers are to be said must be clean and free from all impurities. Prayers should
preferably be performed in the mosques because it carries 27 times more reward for men.
• The ‘SATAR’ (those parts of body which should be kept covered) must be properly covered. For a male, the
Satar consists of the portion of the body from the navel to the knees. For a female, her entire body with the
exception of her face, hands and feet is Satar.
• It must be the time for the particular prayer to be offered otherwise it can be performed as Qaza.
• The prescribed timing for farz prayers are, Fajr: this is an early morning prayer, Zuhr late afternoon prayer,
Asr late afternoon prayer, Maghrib evening prayer and Isha early night prayer.
• It is prohibited to pray when the sun is in the Meridian or is rising or setting and this prohibition applies to
both fard and nafl prayers. The Quran says, “Prayers have indeed been enjoined on believers at fixed
times.” [4:103]
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• The Qiblah (direction of the Kaabah) must be faced while saying the prayer. The Quran says, “Turn then your
face in the direction of the sacred mosque, wherever you are, turn your faces in that direction.” [2:150]w
• Intention or niyat must be declared for saying the kind of prayer i.e., Farz, Sunnat etc., of the particular
prayer time i.e., Fajr, Zuhr etc. that one of offering.
Spiritual and individual importance of Prayer

O/N 2014
4 (a) The Prophet said, ‘Between a person and disbelief is discarding prayer.’ What
benefits do Muslims find in regular prayer (salat)? [10]
M/J 2016
4 (a) Outline the main teachings in the Qur’an and Prophetic Hadiths about prayer
(salat) as the foundation of Islam. [10]
Prayer is the second pillar of Islam. Prayer was the first act of worship that that was made obligatory by Allah. It
is the first act that the person will be held accountable for on the day of judgment, the Messenger of Allah Prophet
(P.B.U.H) said, “The first act that the slave will be accountable for on the day of judgment will be the prayer.”
The word salat occurs 67 times in the Quran. It is obligatory on every adult, sane Muslim males or females whether
he is at home or traveling, in peace or war, healthy or sick. However, women are exempted from offering salat
during the menstruation period.
It is not obligatory for child to pray, however it is obligatory for the parents to order him to pray when he is seven
years old.
• Prayers instill self discipline in an individual. A Muslim pray five time a day at the fixed times. He learns to be
punctual at every prayer or he will be late and miss the congregation. This is repeated five times a day which
instills habit of regularly Allah says. “prayer at fixed hours has been enjoined upon the believers (An- Nisa
4:103)
• Salat makes a person clean and pure both physically and spiritually. When a person prays regularly he keeps
his body clean by making ablution before every prayer while salat itself keeps him spiritually pure the Prophet
(P.B.U.H) asked his companions, “Do you believe that dirt can remain on a person bathing five times a day in
a stream running in front of his door? The companions replied that no dirt can remain on his body. The
Prophet (P.B.U.H) remarked so exactly similar is the effect of the prayer offered five times a day. With the
grace of Allah it washes away all sins. Ablution washes out physical dirt while prayers wipe out spiritual.”
(Agreed)
• A Muslim completely submits himself to Allah. He stands in humility in the presence of Allah with both hands
folded; he bows Kneels and prostrate. He shows his utter dependence on Allah. “Successful indeed are the
believers who are humble in their prayers.” (Al-Muminun 23:1)
• Prayer develops piety and fear of Allah in a person and restrains him from evil, Allah says, “Established regular
prayers for it restrains from shameful and unjust deeds” (Al-Ankabut 29:45)
• Prayer develops patience, endurance, contentment, and perseverance in a person. Allah says, “Therefore, be
patient with what they say and celebrate the praises of your Lord before the rising of the sun and before its
setting.” (Ta-Ha 20:130)
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Benefits of congregational Prayer

 O/N 2012
5 (a) What is the purpose of prayers in congregation? [10]
Congregational prayer has a great reward, the messenger of Allah (p.b.u.h) said, “Prayer in congregational is better
than the prayer of a man by himself by twenty-seven times.” (Agreed)
Muslims are enjoined to pray congregational prayers in a mosque. Only Fard are to be said in congregation. The
other rakats are said singly. One person with Imam will constitute a congregation even if the other person is a child
or a woman.
If the congregation is of two people then the follower will be on the right side, if a third person joins the prayer, the
imam will move forward.
If women form a congregation, then the woman who leads stands in the middle if they are in odd numbers, if the
number of women is even then more women will be on the right hand side.
The best person to lead the prayers is one who is well acquainted with the Qur’an and Hadiths. Before the
congregation starts rows are straightened and the gaps are filled. The worshippers should stand shoulder to
shoulder, the iqama is said and after making the intention the prayer is read Women are allowed to join the
congregation but their prayer in their houses is better. Men are excused from congregation, only in case of rain,
extreme weather, or illness.
This was the Practice of the Holy Prophet (p.b.u.h) and his immediate successors who always led the congregational
prayers of the believers five times a day in the mosque at Madinah.
• Islam lays special stress on prayer in congregation. The Quran says: “And bow down your heads with those
who bow down (in worship).(2:43)
The Holy Prophet (p.b.u.h) is reported to have said:
“ If there are three persons in a village or even in a desert and they do not pray together, the devil would surely
over take them. So always pray Salat in congregation, for a wolf only injures a solitary sheep.”(Abu Daud)
• Congregational prayer serves as a strong force in uniting the believers. The gathering of all people living in
a locality five times daily in the Mosque helps in the establishment of healthy social relations between
different sections of the Muslim community. This gathering becomes larger in the weekly Friday service and
still larger in the two Eid gatherings. This reaches its climax on the occasion of the annual pilgrimage when
Muslims from all parts of the world assemble in Makkah.
• Congregational prayer levels social differences and promotes an atmosphere of equality and brotherhood.
In the mosque, a king may stand shoulder to shoulder with his poorest lead subjects and the white man with
the black. Congregational prayer lead to the realization among the worshipers that all men are equal before
Allah.
• These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation for the
unification of the human race. However much Islam may have preached the equality of mankind and the
brotherhood of Muslims, it would have been purposeless without being put into practice through the
institution of congregational prayer.
Friday Prayer
O/N 2016
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5 (a) Describe the particular features of Friday congregational prayers (Jum’a) and the main
features of the Friday sermon. [10]
Friday ( jummah) means to congregate, gather or get together. All Muslim men in a community should try
to gather for this prayer. In some communities women are also encouraged to attend. It is obligatory on every
Muslim male.
Quran says,
“O ye who believe! When the call is proclaimed on Friday (the day of assembly) hasten earnestly
to the remembrance of Allah, and leave off business (and traffic) that is best for you if ye but knew.”
Prophet pbuh said, “performing Friday prayer is obligatory on every Muslim adult male.”
• There are special preparations for this prayer. Muslims should try to take bath and put on fresh clothes and
should attain purification by ablution or by taking a bath. The Quran says, “O you who believe! When you
prepare for prayer, wash your faces and hands to the elbows; rub your heads; and wash your feet to the
ankles.”
• There are two azans for congregational prayers. Muslims should try to reach the mosque on the first azan.
On reaching the mosque, they should offer Tahayyat-ul-Masjid prayers and then four pre-farz Sunnats. The
second azan is called before the sermon.
• The Imam then preaches two sermons, which are compulsory to hear. These sermons always consist of
advice based on the Holy Quran and Hadith about living a Muslim life. In non Arab countries an additional
sermon is delivered in the native language.
• People should not speak, pray or use mobiles during the sermon, and listen attentively. Even the recitation
of Quran is not allowed during the sermons.
• After the Sermons, Iqamat is called and people arrange themselves in rows.
• Friday prayer takes place of Zuhr prayer therefore, Thefarz are prayed in two rakats, not four.
• This farz prayer can’t be prayed alone or after the set time. Muslims should say the prayer together behind
the Imam.
• If someone is unable to perform this prayer in congregation within the prescribed time then he must offer
the Qaza for Zuhr prayer.
• Some people are exempt from Friday prayers, e.g. travellers, the sick, women and children.
The Friday sermons include:

• Glorification and praise of God, confirming the aspect of tawhid
• Praise and blessings on the Prophet (pbuh) as the greatest example to follow and sending peace and
blessings on him
• Reflection /reinforcement of the Quranic verses that have been selected for the particular sermon
• Referring to an authentic hadith to elaborate the topic and demonstrate the implementation of the
injunction by the Prophet (pbuh)
• The imam reminds the whole congregation about their duties towards God and their fellow beings, he
warns the people against the consequence of doing evil and reminds them of the hereafter
• Prays for the welfare of the community.
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Eid Prayers
M/J 2013
4 (a) Describe how and why Muslims celebrate Eid al-Fitr and Eid al-Adha. [10]
M/J 2017
5(a) Write about the preparations made for the two ‘Id prayers and say how the prayers are
performed. [10]
• The two main festivals in Islam are Eid-ul Fitr and Eid-ul-Azha. Eid means recurring happiness or festivals.
Eid-ul-Fitr is celebrated on the 1st of Shawwal which follows Ramazan or the month of Fasting. Eid-ul-
Azha falls on the tenth day of Zil Hajj and follows the completion of Hajj.
• The prayers of two Eids were prescribed in the first year after migration. It is a sunnah Mu’kakkadah as
the Prophet (P.B.U.H) performed these prayers and he ordered the men and women to go out to attend
them. These are congregational prayers and cannot be said individually. Eid prayers are not a substitute
for the obligatory Fajr prayer and there is no Qaza for Eid prayer.
• It is preferred to take a bath, perfume oneself and put on one’s best clothes on the occasion for both
‘Id’s. It is sunna to eat an odd number of dates before going for salah on ‘id ul fitr whilst for ‘Id ul adha
eating is delayed till after the ‘Id prayers and then the believer may eat of his sacrifice, if he has sacrificed
an animal. ‘Id prayers can be performed in the mosque but it is preferred to perform it in a place outside
the city or in an open ground. The Prophet (pbuh) would pray the two ‘Id prayers on the outskirts of
Madina, in fact he only offered I’d prayers once in his mosque when it was raining.
• The time for Eid prayer is anytime after sunrise but before noon. Usually, Eid-ul-Azha prayers are held a
little earlier than the Eid-ul-Fitr prayers. No Azaan or Iqamat is required
• Eid is a day of thanksgiving during which Muslims assemble in a brotherly and joyful atmosphere to offer
their thanks to Allah for helping them to fulfill their spiritual obligations.
• Both Eids are the days of rejoicing and celebration. The Prophet (P.B.U.H) said, The days of Tashriq (the
days in which the Eid is celebrated) are days of eating and drinking and of remembering Allah, the
Exalted”
• Eid ul Adha is celebrated in the memory of great sacrifice of the Prophet Ibrahim and Ismail. The Prophet
Ibrahim had a dream in which Allah commanded him to sacrifice his son.
• It is desirable to congratulate each other on Eid, Jabir ibn Abdullah reported, “When the companions of
the Prophet (P.B.U.H) met each other on the day of Eid they would say to each other, ‘taqqabbal minna
wa minka’ (may Allah) accept it from us and you”
• The Eid day starts with congregational prayer in the morning. During the prayer, the Muslims remember
and glorify Allah’s name, and ask for His forgiveness and for strength of faith.
The method of prayer for Eid-ul-Fitr and Eid-ul-Azha is the same. The prayer consists of two Raka’at with the Imam
reciting in each, Surah Fatihah and another passage from the Quran in an audible voice.
• The intention for prayer is in these words:
“I intend to offer two Raka’at Wajib of Eid-ul-Fitr/Eid-ul-Azha (as the case may be) with six additional Takbirs,
behind this Imam and I am facting Holy Ka’abah.”
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When the Imam recites Takbir-e-Tahrima, Allahu-Akbar in a loud voice, the Muqtadis (followers) should also say the
Takbir in a low voice, and fold their hands as in other prayers. After reciting Sana, the Imam raises both hands upto
the ears and says, the Takbir i.e., Allahu Akbar in a loud voice. The Muqtadis also raise their hands upto the ears
and say the Takbir in a low voice. The Imam and the Muqtadis should then lower their hands and keep them hanging
by their sides. They should repeat this twice. After the third Takbir, the hands to be folded in the usual manner.
They shall now recite Tasmiyah, Surah Fatihah and some other Surah. After this, the first Rakat should be completed
in the usual manner.
In the second Rakat, the Imam recite Tasmiyah, Surah Fatihah and some other Surah. After this, the Imam raises
his hands and recites the Takbir in a loud voice. The Muqtadis also raise their hands and say the Takbir in low voice.
They should now bring their hands down and keep them hanging by their sides. The hands should be raised and
lowered and the Takbir said more two times. Both the Imam and the Muqtadis now say one more Takbir without
raising their hands and bow down for Ruku. The second Rakat should be completed in the usual manner.
After the two Raka’at of prayer are over, the Imam delivers the Khutba in two parts, with a short break in between.
The Khutba is Sunnat and should be heard attentively.
In the sermon of Eid-ul-Fitr, the Imam must draw the attention of the audience to Sadaqah-ul-Fitr. This is a charity,
which is obligatory on every Muslim who can afford it. This charity is more rewarding and preferable if it is
distributed before the prayers, so that the poor may also be able to celebrate the day in a festive and cheerful spirit.
In the sermon of Eid-ul-Azha, the Imam should draw attention to the duty of sacrifice, which is to be observed by
every Muslim with means. It is preferable to Slaughter the animal of sacrifice on Eid day after prayers. The sacrifice
of an animal on second on third day of Eid is also acceptable.
Private Prayer (Dua)
4(a) Write about the following:
• The benefits of private prayer (du’a) in a Muslim’s life.
• The times when God is thought most likely to accept du’a. [10]
• Invocation (duʿāʾ) is a prayer of supplication or request. Muslims regard this as a profound act of
worship. Prophet Muhammad pbuh said, "Dua is the very essence of worship.” The word dua in Arabic
means calling. It is the act of remembering Allah and calling out of Him.
• Aside from the obligatory five daily prayers, Muslims are encouraged to call upon Allah for forgiveness,
guidance, and strength throughout their lives.
• Dua is a way to keep in touch with Allah and thanks to Dua, we are getting closer to our Lord. Thus, Dua is
a source of rapprochement of the supplicant to Allah the Almighty.
• It is considered a way by which we can change our situation by asking the help of Almighty Allah. Dua can
change destiny so try Dua in all situations because with Dua, you will always get closer to Almighty Allah.
• Dua is essentially a submission to the Creator and a demonstration of a person’s need for Allah. Allah says
in the Holy Qur’an: “When my servants ask you about me, (tell them), I am really close to them, I listen
to the prayer of each supplicant when he invokes me.” (2: 186).
• These personal supplications or prayers (dua) can be made in their own words and in any language.
• One can pray privately for one’s own affairs, to protect, guide, help, bless a relative, friend or even the
entire Ummah.
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• Allah is not a distant or remote Being, uncaring or indifferent to the calls of His Creation. In fact, He is
Rahman and Raheem, and One who answers the sincere and true prayers of His believers.
• The Prophet (P.B.U.H) is reported to have said, “Allah does not turn away, empty-handed, the one who
calls upon Him in prayer.”
• Muslims can call upon and supplicate their Creator wherever and however they may be, but it is
recommended that one supplicating in earnest, it is better to be in a state of wudu, facing the qiblah, and,
ideally, while in sujood (prostration), in humility before Allah.
• Muslims may recite dua before, during and or after formal prayer, or may recite them at various times
throughout the day. Prophet Muhammad (SAW) said: “Whoever desires that Allah respond to his Duas
under adverse and difficult conditions, he should make Dua abundant in the days of ease and comfort.”
There are few specific moments in life, when a Muslim’s dua is especially accepted. These opportune
moments of the acceptance of dua are given blow:
• While travelling.
• While sick or visiting the sick.
• Late at night (last third of the night).
• While prostrating (sujood)
• Between the Azaan and the iqamat.
• While experiencing injustice or oppression.
• On the Day of Arafat.
• During Ramadan/or during nafl fasts.
Times of Prayer:
• Fajr is an early morning prayer. The time of this prayer commences after the break of dawn and ends just
before sunrise. It is makruh or undesirable to say prayers when the sun is rising. No nafl prayer is to be said
till the sun has risen well.
• Zuhr is an Early afternoon prayer.The time of this prayer commences when the sun begins to decline and
the shadows of things cease to decrease. It ends when the shadows of everything become equal to twice
the size of its shadows at noon or mid-day. No prayer is to be said or the Quran recited at the time of the
decline of the sun.
• Asr is a Late afternoon prayer. The time of this prayer commences immediately after the end of the time
for Zuhr prayers and ends before sunset.
• Magrib is an evening prayer. The time of this prayer commences immediately after sunset and ends on the
fading of twilight.No prayer is to be said or the Quran recited at the time of the setting of the sun.
• Isha is an early night prayer.The time of this prayer commences after the fading of twilight and ends before
dawn but it is desirable to say this prayer before midnight.
Method of Prayer:
The approved traditional method of Prayer is to stand straight with the face towards the kaabah and with hands
hanging down the sides of the body , the worshipper makes the intention (Niyyat) for the (Farz/sunnah/Nafl) prayer
that is to be offered. He then raises his hands to his ears and recites “Takbir-e-Tahrima” that is “Allah is the
Greatest”. In this standing position which is known as “ Qiyam” he first recites Sana, then he recites Ta’awuzi.e
“I betake myself to Allah for refuge from the accursed Satan”.
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and then the Tasmiyahi.e“ In the name of Allah, the Beneficent, the Merciful.”then after reciting surah al Fatiha
some other surah or at least three verses are recited, which is known as Qirat.
• The Qiyam is followed by Ruku. In this posture, while standing, bows forward and places both his hands on
his knees and recites Tasbih-e-Rukui.e, “Glory to my Lord, the Great” at least three times. After this he
recites Tasmi and Tahmid while standing straight. He stands erect for a short while which is known as
“Qaumah”.
• The worshipper then bends down for Sajdah or Prostration while reciting Tabir. In this position the Tasbih-
e-Sajdahi.e,
“Glory to my Lord , the Most High” is recited at least three times.
• After performing two prostrations, he stands to perform the second Rakat in the same way, except that the
Sana is not recited in the position of Qiyam.
After the second Rakat, he assumes the sitting position known as Qa’adah. In which he first recites Tahiyya and
Tashhaud and then the Durud and a prescribed prayer. After this, he ends his prayer with Taslim. For this, he turns
his face to the right and looking over the right shoulder, he says:“Peace be upon you and the mercy of Allah.”Then
turning his face to the left looking over the left shoulder, he repeats the same words.
Delayed Prayer – Qaza
The believers are enjoyed to offer their prayers at the appointed times. Failing to do so is a sin unless there is a
reasonable excuse for delay. With the exception of prayers missed by woman in childbirth or menstruation and any
Muslim who is insane or is unconscious for some time, every Muslim must offer the delayed obligatory prayer.
These prayers have to be offered as soon as possible except at time at time when prostration is forbidden. In the
Niyat, the word Qaza should be added.
If severel prayers have been missed in a day, then the Qaza should be offered in proper order. For example if prayers
have been missed beginning from Fajr then FajrQaza should be offer first, then Zuhr and Asr and so on. If the missed
prayers are too numerous to remember or if the time available is not enough for both missed and present prayers,
then the present prayer should be offered first. The missed prayer should be offer later.
Qaza can be offered for only the Farz and Witr prayers. Except for the pre-FarzSunnats of Fajr for which Qaza may
be offered before sunset the same day, no Qaza of other Sunnats is to be offered.
If Zuhr, Asr or Isha prayers become Qaza While travelling, one should, when he returns home, offer the Qaza of
these as if he was still a traveler that is, two Raka’ateach.If however, the prayers become Qaza before a journey, he
should offer the full four Raka’at of the three prayers.
(b) How do the prayers (salat) help keep the community united. [4]
• Muslims perform the prayers at the same time.
• In mosques they congregate together and can meet.
• Even when praying alone they know others are praying with them.
• All have a sense of performing the same task. All the Muslims, rich and poor, white and black, stand together,
shoulder to shoulder, before Allah in congregational prayer and perform the same acts together. This gives a sense
of togetherness.
• All are reminded of their membership of one community.
• Communal prayers give opportunity to help each other and solve problems.
(No marks for descriptions of prayers)
5(b) What in your opinion is the importance of celebrating the two ‘Ids? [4]
▪ every religion has its own days of festival and that the two ‘Ids are Muslim festivals, which are days of rejoicing and celebration
and remembrance of God for them.
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▪ They mark two important events in the Islamic calendar, the completion of fasting during the month of Ramadan and the
completion of hajj for the pilgrims and for the rest of the Muslim world it is a reminder of Ibrahim’s willingness to sacrifice his
beloved son in the way of God and as a symbolic gesture Muslims sacrifice an animal for the sake of God thus reminding
themselves that no sacrifice is too great in the way of God.
▪ both ‘Ids are practical examples of brotherhood in which all Muslims irrespective of creed or colour participate and thus it brings
the community together.
▪ The two ‘Ids give the Muslim community an opportunity to join in celebration, I’d fairs and parties strengthen ties of unity and
eradicate differences, the rich give zakat and the meat of the animal they sacrifice on the two ‘Ids respectively thus the poor in
the community are helped and able to enjoy the two festivals.
(b) Explain the importance to the community of Muslims of mosques. [4]
(b) ‘A mosque is a focal point in the lives of Muslims.’ Discuss. [4]
The call for prayers are given from the minarets of mosques
• They are centres especially dedicated for collective worship.
• They enable the community to meet together which encourages healthy social relations and promotes
brotherhood.
• They provide facilities for education and joint learning.
• By their appearance they remind the community that it is united.
• Their presence symbolises the community’s unity and strength.
• Muslims sometimes withdraw to mosques for the conclusion of Ramadan
•There is a greater reward for praying in the mosque. It serves as an educational centre for Muslims and is also a
place of retreat etc.
. Friday prayers, Eid prayers and funeral prayers can all be held in mosques .
(b) Explain the main differences between regular daily prayer (salat) and personal prayer (duà'). [4]
• Regular prayer is always performed according to the pattern set by Qur'an and Sunna.
• It is obligatory, whereas personal prayers are voluntary.
• It has set timings, whereas duà' prayers can be performed at any time.
• It is directed towards the Ka`ba,
• It consists of set formulas and actions, but duà’ prayers are not necessarily said according to a pattern.
• It is always in Arabic, but Duà' prayers can be offered in any language.
• For regular prayers you need purification, but it is not obligatory for duà’ prayers.
• Regular prayer is worship to God but duà’ prayers comprise requests for oneself or others.
• They (personal prayers) are free, in that anyone or anything can be mentioned.
• They often consist of prayers spoken by the Prophet.
5.(b) Why is it beneficial for Muslims to pray salat five times a day? [4]
• By praying five times a day Muslims become God conscious and are therefore less likely to commit sins;
• it teaches them punctuality, cleanliness, fosters humility and brotherhood and is a lesson in living righteously.
• A Muslim completely submits himself to Allah. He stands in humility in the presence of Allah with both
hands folded; he bows Kneels and prostrate. He shows his utter dependence on Allah. “Successful indeed
are the believers who are humble in their prayers.” (Al-Muminun 23:1)
• Prayer develops piety and fear of Allah in a person and restrains him from evil, Allah says, “Established
regular prayers for it restrains from shameful and unjust deeds” (Al-Ankabut 29:45) Prayer develops
patience, endurance, contentment, and perseverance in a person.
3.(b) Why is ablution (wudu) given so much importance in your view? [4]
• Purity is given utmost importance in Islam.
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• God has repeatedly enjoined people to purify themselves in Al-Baqarah 2:222 God says, ‘Allah loves those
who repent and purify themselves’. The Prophet said ‘purity is half of faith’.
• Another reason that can be put forward is that the Prophet said that wudu removes the sins of a person .
• purifying oneself allows one to focus on God when in prayer. Candidates could discuss one or more reasons
to answer this question.
3.(b) In your opinion why are congregational prayers considered to be beneficial to Muslims?
[4]
(b) Why should meeting for congregational prayers be more advantageous than performing prayer alone? [4]
• The Prophet (pbuh) has said: ‘Prayer in congregation is better than the prayer of a man by himself by
twenty seven times’ (Agreed).
• it is in the sunna of the Prophet (pbuh) to pray in congregation,
• it promotes brotherhood, equality and unity amongst Muslims.
• It gives Muslims a chance to meet other Muslims and perhaps be able to help those who are in need, etc.
and hence has a lot of social importance.
• On a more personal level it could be said that it requires more effort to leave what one is doing to get to
the mosque in time for the salat.
5(b) In your opinion, what is the most important benefit of salat in the lives of Muslims? [4]
• the most important benefit of salat is that by having specific times of prayer believers remember God five
times a day at least and remain aware of the importance of faith in daily life;
• Muslims start their day by purifying themselves and standing before their Lord. Another important benefit
of salat is that it is a constant reminder to Muslims about the presence of God.
• It strengthens their dependence and faith in God and puts daily life in perspective of the hereafter and the
final judgment.
General Questions
O/N 2015 (22)
3.(a) Describe the particular features of congregational prayers, both daily and on Fridays (Jum’a prayers). [10]
M/J 2016 (21)
4 (a) (i) Outline the main teachings in the Qur’an and Prophetic Hadiths about prayer (salat) as the foundation of
Islam.
(ii) Describe how Muslims prepare themselves for prayer. [10]
O/N 2019 (22)
4(a) Write about the following:
• the conditions that should be met before Muslims start prayer (salat), and
• the importance of prayer (salat) in the life of Muslims. [10]
M/J 2020 (22)
5(a) How do Muslims prepare themselves for Friday (Jum’a) prayers and what are the special features of this
prayer? [10]
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Paper 02
(a)Main Teachings (2 Marks)

• The teaching given in this Hadith to all Muslims is to care for the orphans, to show compassion for
them and to protect them.
• Prophet (P.B.U.H) has promised that those who care for and look after orphans, will find
themselves close to him in paradise.
• Prophet (P.B.U.H) being an orphan himself, was not only sensitive to the plight of orphans but
shows great sensitivity and continuously reminded his followers to take special care of them.
• Allah too has instructed Muslims to treat orphans with humility and kindness, “Treat not the
orphan with harshness.” (93:9). Orphans are the responsibility of the entire Muslim community
and their care is a moral duty of all Muslims for which the Almighty will reward them.
(b)Action (2 marks)
• The teachings of the Hadith can be put into action in several ways. A Muslim can provide food,
shelter, and financial assistance to orphans. If the orphan’s father was in debt then another Muslim
can pay it off on behalf of the orphan.
• In the case of orphans where they have been left with an inheritance, their assets should be
protected and returned to them when they attain maturity.
• When it comes to orphan girls, a Muslim should make arrangements for their marriages with best
matching persons and should generously donate towards their dowries.
• Once the Prophet (P.B.U.H) found an orphan who was crying and he consoled him by asking,
“Would you not like Prophet Muhammad (P.B.U.H) to be your father and Aisha to be you
mother?”
(a ) Main Teachings: [2 marks]

• This Hadith specifically signifies the responsibilities of Muslim rulers. They should devote their
energies to the general welfare and prosperity of their subjects.
• They should treat the people with kindness, gentleness, and justice to win their hearts.
• In this Hadith, the Prophet(pbuh) ordered his companions to cooperate with the people they
were sent to rule over, and not to be dictators over them, and to govern with kindness.
• This Hadith carries the broader instruction to impart religious instruction to the people with
gentleness so that they are more inclined towards the faith and gain religious knowledge.
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Prophet Muhammad (P.B.U.H) said, “The best rulers are those whom you love, and they love
you.”
(b) Action [2] marks
• All those in a position of authority should remember the ultimate authority lies with Allah alone
and their governance should be treated as a trust from Him.
• Muslim governments, in particular, should always be fair in their actions and should base their
authority on Islamic principles and kindness and tolerance of other faiths.
• Even when religious instruction is being given it should not be done in a manner where it becomes
overwhelming for the individual.
• It has been reported that the man once complained to the Prophet Muhammad (P.B.U.H) that
Muadh ibn Jabal recited long surahs in prayers which caused the plaintiff hardship as he did manual
work all day and by night, he was tired. Prophet Muhammad (P.B.U.H) then asked Muadh to recite
short surahs when leading the prayers, and said to him thrice, “O Muadh you are putting the
people to trials.”
Fasting (Saum)
O/N 2010
3 (a) What are the daily observances of the Ramadan fast? [10]
M/J 2012
5 (a) Outline the features of the Ramadan fast, and identify which Muslims are exempted
from fasting during this month. [10]
• Fasting during the month of Ramadan is obligatory on all Muslim adults, male and female. The Quran
says, “ O you who believe ! Fasting is prescribed to you, as it was prescribed to those before you, so that
you may learn self restraint.” [2:183]
• The hours of fasting are from first light (before dawn) until sunset.
• It is desirable to have a meal before keeping a fast till dawn which is referred as Sehri.
• Muslims should make an intention for the fast i.e. “I intend to keep tomorrow’s fast of Ramadan.”
• With this, a person is subject to all restrictions and prohibitions associated with a fast till the setting of
the sun. Muslims must abstain from food, drink etc. during daylight hours. They should also refrain from
smoking, sexual intercourse, medicines etc. This is known as Imsak.
• They should live their lives as normal, making no concessions to lack of food. Muslims should be
particularly pious and visit mosques regularly. More time should be spent in the recitation of Quran and
performing prayers. They must be conscious of keeping mind and body clean, by avoiding wasting time
useless pursuits, by being conscious of eating only halal foods at sehri and iftar and to keep one’s tongue
free of all verbal sins like gossiping and swearing.
The Holy Prophet (PBUH) said, “Whoever does not give up forged speech and evil actions, Allah is not in
need of his leaving his food and drink.”
• Muslims break their fast with a meal at sunset in the evening reciting the prayer, “O Allah! I fasted for
you and I believe in you and I put my trust in you and with the sustenance you have given me, I now
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break the fast.” This is known as Iftar. Many Muslims follow the Holy Prophet (PBUH)’s example of taking
a drink and eating a date and then pray. They follow this with a meal often eaten with friends.
• Muslims should try to be present at recitations of the Holy Quran in the tarawih prayers during the course
of the month.
• On the Night of Power they should attend mosques and spend the night in prayer. It is one of the last 5
odd nights of Ramadan and the reward for praying in it is better than the worship of one thousand months.
Many Muslims believe it to be the 27th night.
• Some Muslims withdraw to mosques for the last ten days of Ramadan which is called Itikaf and dedicate
their time to prayer and worship. The fasts of Ramadan continue until new moon of Shawal.
Exemption from Fasting
• Children under the age of puberty and discretion.
• Insane people who are unaccountable for their actions: no compensation or any other substitute is
enjoined on these two categories of people.
• Men and women who are too old or feeble to undertake the obligations of fasting are exempt.
However, they have to give fidya, which is feeding a poor person twice a day or to give grain or its
equivalent in cash to needy.
• Sick people whose health is likely to deteriorate by fasting; they may postpone the fast for as long as
they are ill and then make up for it at a later date, a day for a day.
• They travelers may be exempt during their travel but should make up for the missed fasts later on.
• Pregnant women/breastfeeding may also not fast if their health or the infant’s health would be at
risk by doing so. They too need to make up for the missed fasts later on.
• Women, at the time of their mensuration or confinement due to childbirth must postpone the fasts
and make up for them by fasting afterwards.
Benefits / importance of Fasting

O/N 2014
5 (a) What are the moral, spiritual and other benefits of fasting in Ramadan? [10]
O/N 2016
4 (a) What are the benefits to individuals and the community of fasting in the month of
Ramadan? [10]
M/J 2021
4(a) Fasting in Ramadan benefits Muslims in many ways. Write about the major benefits of
fasting in Ramadan.[10]
Answer:
Fasting has been the universal religious institution. It was made obligatory on the followers of other religions
too. It has numerous merits and benefits for the individuals and the community.
• The believer renounces food, drink, and abstains from all other enjoyments willingly in obedience to the
command of Allah, to seek His pleasure. It helps in building up a man’s moral character as it teaches him
self control and self restrain. As Muslims fast, they should control own temper, they should remain calm
and refrain from harming others, verbally or physically. They should refrain from backbiting, stealing,
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cheating , gossip, lies, obscenity, vulgarity and physical, mental and spiritual sins. Abu Huraira reported
the Prophet (p.b.u.h) said, “Whoever does not give up forged speech and evil actions, Allah is not in
need of his leaving his food and drink.”
• Fasting ensures the harmony and unity of society. Fasting raises awareness of the situation of poor people
who live in our society. Fasting teaches the rich, who eat good, nutritious food and never suffer from
hunger, what hunger is. When they stay hungry and thirsty for a specific period they begin to think about
the poor and feel empathy for them. The sense of empathy makes it easier for them to make friends and
socialize. On the other hand, because of the kindness and compassion of the rich, the poor are less likely
to feel envy and hatred toward those who are better off. Thus, a change of attitude on both sides can
occur. The enmity between both social strata can be brought to an end in this way with peace and security
prevailing in society. Fasting brings the rich closer to the poor and links them in a bond of responsibility
and respect for each other. Ramadan is also a time of generosity. People are more generous, more cordial,
and more ready than at other times of the year to do good and charitable work. Muslims often invite one
another, friends and guests, Muslims and non-Muslims, in particular neighbors, regardless of creed, to
share the evening meal and exchange gifts and best wishes.
• Abstention from food and drink for a full month is beneficial for a person’s health as it gives rest to
stomach, the whole system is cleansed of undesirable material, and the body gets rid of fat, cholesterol
and other toxic matters.
• Fasting brings a man closer to Allah, Allah says, “. Fasting is like a shield, and he who fasts has two joys:
a joy when he breaks his fast and a joy when he meets his Lord.” (Hadis Qudsi) Believers are ordered to
observe fast to be near Allah and gain “Taqwa”. Fasting strengthens the spiritual powers of the believer;
it protects man from all kinds of temptations. The reward of all good deeds are multiplied by ten times to
seven hundred times, the Prophet (p.b.u.h) said, “Allah said, “All the deeds of Adam’s sons (people) are
for them, except fasting which is for me, and I will give the reward for it. The reward of good deeds is
multiplied ten times to seven hundred times.”
“Fasting is a shield and protection from the fire and from committing sins.”
“By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person
is better in the sight of Allah than the smell of musk.” (Agreed)
• The previous sins of a person are forgiven, the Holy Prophet (p.b.u.h) said, “Whoever established prayers
on the night of the Qadr out of sincere faith and hoping for a reward from Allah, then all his previous
sins will be forgiven, and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a
reward from Allah, then all his previous sins will be forgiven.”
He also said, “When the month of Ramadan starts, the gates of the heaven are opened and the gates of
hell are closed and the devil are chained.” (Trimidhi)
• Fasting brings economic benefits for the Muslim community. During the month of Ramadan the rich
people spend generously on the poor to seek the blessing of Allah. These enable the poor to fulfill their
needs. The old and the permanently sick people also feed the poor and the needy generously during the
month of Ramadan, Allah says. “For those who can do it (with hardship) is a ransom the feeding of one
that is indigent. But he that will give more of his own free, it is better for him.” (Al-Baqarah 2:184) The
Prophet (p.b.u.h) said; “During Ramadan, the provisions of the believers are increased.”
M/J 2019
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5(a) Describe how Muslims observe the fast of Ramadan and how this month
should be spent. [10]
Answer:
Method of Fasting (summary)
Rules of Fasting
• Avoiding anything of haram or makruh: This to be conscious of keeping your mind and body clean, by
avoiding wasting time useless pursuits, by being conscious of eating only halal foods at sehri and iftar and
to keep one’s tongue free of all verbal sins like gossiping and swearing.
• violence and danger: Display of danger, aggression and violence is forbidden during the month of
Ramzan, especially when one is fasting. One should show patience and forbearance towards others and
control one’s temper and tongue.
• Reading the Quran: More time should be spent in the recitation of the Quran, trying to complete the
whole Quran at least once during this month. Prophet (P.B.U.H) said, “Everything has a best season and
the best season of the Quran is Ramzan.”
• Prayer supplication and remembrance, of Allah: Being punctual regarding salat, making an effort to
attend tarawih prayers, and spending as much time as possible in worship is recommended. One should
also, whilst fasting, keep busy in the dhikr of Allah, practice taubah and seek Allah’s forgiveness. Praying
during the nights of Qadr for oneself and others are activities that Muslim should observe during the fast
and in the month of Ramadan. In Sura Baqarah Allah states: “And when my servants asks you concerning
Me, then surely I am very near; I answer the prayer of the supplicant when he calls upon Me, so they
should answer My call and believe in Me That they may walk the right way.”(2:186)
• Zakat, charity, generosity: Be very charitable and generous, help the needy and the poor, participate in
social and community welfare projects etc.
• Good relation and behavior: maintain cordial relations with all. Forget your quarrels and reconcile your
difference in this month; do not be involved in backbiting anything that is wrong. Be good to all.
• Reflection: Ramzan is the month of reflection think, reflect, and plan to improve your moral and spiritual
conduct. Think how u can be better Muslim, and convert those thoughts into actions. Think how u can
contribute to the betterment of the Ummah and the world at large.
4(b) Explain why the Night of Power (Layla-tul-Qadr) is so important for Muslims.[4]
• the Night of Power is considered to be a night of immense blessings for it was on this night that the last of
God’s books, the Qur’an, was revealed to the Prophet (pbuh).
• The Qur’an itself mentions the immense blessings of this night. This is a night of reading, understanding and
reflecting upon the teachings given in the Qur’an.
• The reward of worship on this night is more than the reward for worshipping for a thousand months. Hence
Muslims have special arrangements for extra prayers on this night.
• The Prophet (pbuh) has said that those who spend Layla-tul-Qadr in prayer out of faith and in the hope of
reward, will have his previous sins forgiven.
• It is believed, as stated in the Qur’an in Sura al Qadr, that the angels and the Spirit descend to earth by God’s
permission and that peace prevails until the rise of dawn.
It is for these reasons that Muslims consider the Night of Power to be the most important night of Ramadan and
indeed of the year.
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Paper 02
(a) Teaching [2 Marks]

• This Hadith emphasizes for Muslims the importance of reading the Quran and understanding
its meanings.
• Quran is the primary source of Islamic teachings and should never be neglected. In order to
get true benefit from it, a Muslim required to establish a strong relationship with the Quran
by reciting it, memorizing it, and above all understanding its teachings and living by them.
• The link with tethered camels has been made in this Hadith to show that just as the desert
Bedouin tied the fore feet of his camel to stop it from straying, the Quran keeps Muslims from
going astray.
• Prophet Muhammad (P.B.U.H) said, “Allah does not listen so attentively, as He listens to the
recitation of the holy Quran.”
(b) Action: [2] Marks
• To keep their faith strong and to stay on the path of righteousness, Muslims must continually keep
the teachings of the Quran fresh in their mind by reading a small portion of it every day, and by
understanding its teachings and putting them into practice.
• The Quran by daily reading keeps Muslims from losing their bearings and benefits them in their
daily lives, bringing them abundant blessing and spiritual development.
• Prophet pbuh used to recite the Quran every year during the month of Ramadan. He also
encouraged his companions for learning and teaching the Quran.
• In the month of Ramadan Tarawih prayers should be performed for the recitation of Quran .
Regular recitation of Quran keeps once close to Allah.
(a) Teachings 2 marks

• At the heart of Islamic teaching is mercy and kindness which can be practiced by all Muslims.
This hadith teaches us manners of conduct in business transactions.
• Allah wants His servants to act kindly and show mercy in all aspects of their life, including all
business and financial dealings.
• The guidance this Hadith gives is that honesty, fairness, and kindness should be the guiding
principles of every business transaction. The Quran too gives clear instruction to Muslims on
how trade should be conducted: “Give full measure when you measure and weight with a
balance that is straight.” (17:35).
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• Mercy shown to fellow beings is rewarded by Allah Himself. Prophet Muhammad (P.B.U.H)
supplicated for the welfare of the one who was considerate and sympathetic towards the
borrower, and who carried out his dealings with justice and fairness.
(b) Action: [2] Marks

• Conducting all trade and financial dealings fairly and honestly, showing respite to a debtor when
asking for one’s money back, ensuring that there’s no delay in the repayment of debts and not
selling substandard products not keeping unfair margins of profit , and conducting legitimate
business are some of the ways in which a Muslim can put into practice the teachings of this
Hadith.
• Prophet pbuh was very honest and truthful, he conducted business in Syria with such honesty
that he returned from the trade expedition with an amount of profit larger than usual. Hazrat
Khadija married him due to his honesty and trustworthiness.
• It is said about Hazrat Usman that he used give more in measure and weights when selling
commodities, and even paid more than the asking price of the commodity he bought, saying that
Allah not only fulfilled his needs but gave him more than he needed.
Zakat (Almsgiving)
O/N 2013
4 (a) Outline the practice of almsgiving (zakat) in Islam. [10]
Answer[Learn and write]
Zakat is the 4th pillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra. It is an
act of worship which benefits mankind. Its importance can be judged from the fact that it is mentioned
32 times in the Qur’an.The word Zakat is derived from ‘Zaka’ which means to increase or to bless.
Another meaning of the word as used in the Quran carries the sense of purification. The amount of
payment and distribution of Zakat was defined at Madinah in the second year of the Hijrat.
The payment of Zakat is compulsory on every adult, free Muslim who owns property to the extent of
the prescribed rate called Nisab, provided such property has remained in his ownership and possession
uninterruptedly for full one year.
Zakat is payable on cash, gold and silver, jewelry, crops, animals, minerals, agricultural lands and
all kinds of commercial goods.
• On cash, gold and silver: Zakat is paid at a rate of 2 ½%. For example, on such possessions valued
as worth $100000, the zakat payable will be $2500, which is 2.5 percent or one-fortieth of their
value. A person who possesses 612.36 grams of silver or 87.48 grams gold is liable to pay Zakat.
• Produce from Mines: Owners of mines have to pay one-fifth of the produce of mines. This is
called Khums.
• On the produce of agricultural lands is called Ushr is to be found in the Quran. It is levied at the
rate of one-tenth of the agricultural produce of lands benefiting by rain or some natural spring;
and one twentieth of the produce of artificially irrigated lands.
• On all articles of trade exceeding 200 dirhams.
• For every forty sheep or goats- one goat; On thirty to forty cattle, one calf of one year, on every
forty cattle, a two year old calf. On every five camels, one goat or sheep.
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• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.
The Holy Quran tell us how the Zakat money is to be distributed. It says:
“ Alms are for the poor and the needy and those employed to administer the (funds); for those whose
hearts have been (recently) reconciled (to the Truth); for those in bondage and in debt; in the cause
of Allah; and for the wayfarer…” (9:60)
• The poor and the needy in this category are those people who may have some funds but not
enough to meet the threshold for nisab.
• The destitute: these are the people who have no funds and are living on the very basic
necessities of life.
• Zakat collectors: people appointed by the government to collect and distribute zakat.
• Muslims converts in this category are the new converts to Islam, who are genuinely poor and are
given zakat to help them get on their feet.
• Prisoners of war or slaves: so that they may be able to use zakat funds to buy their freedom.
• People in debt: those who may have incurred debts, to meet their needs but cannot pay them
back are eligible for zakat.
• Travellers: Muslims, who in the middle of their journey are out of funds are eligible for zakat
donations.
• Others: zakat funds can also be spent on people and organization that are engaged in services to
Islam.
It must be remembered that zakat is applicable only on the rightful. i.e. halal, earnings. zakat cannot be
used to purify wealth that is wrongly and illegally earned, i.e. through haram means.
Zakat cannot be paid to

• Non-Muslim
• To one’s husband/wife, parents, children, grandparents, grandchildren, the descendants of the
Prophet (P.B.U.H), and to those who meet the threshold of nisab i.e the minimum amount that a
Muslim must have before being obliged to pay zakat.
• To workers, servants, etc. as wages of their services.
• zakat funds also cannot be used for burial expenses or to pay off the debt of the deceased, as it
is imperative according to Sharia that the recipient of zakat should be made owner of it.
Benefits/ importance of Zakat:
M/J 2017
5(a) Alms-giving (zakat) is an act of worship which benefits the community of Muslims.
Write in detail about its benefits to the giver, the receiver and to society as a whole. [10]
Zakat is the 4th pillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra. The
word zakat is mentioned 32 times in the Quran. It has the following benefits for the giver, the receiver
and the society as a whole.
Giver
• zakat purifies the heart of the giver of love of wealth and greed and strengthens the giver’s
bonds with God as they give from their wealth to earn God’s pleasure and mercy. The giver is
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also fulfilling one of the Pillars of Islam. Zakat is a blessing to the giver as by this act their wealth
is multiplied.
• Quran says, ‘The parable of those who spend their substance in the way of Allah is that of a
grain of corn, it grows seven ears and each ear has a hundred grains.’ (Al Baqarah 2:261)
Moreover, zakat expiates the sins of a person.
• Payment of zakat provides open handedness, generosity, and sympathy in a Muslim towards the
needy person. Allah says: “ Take the charity (Zakat) from their wealth in order to purify and
cleanse them by way of it.” [ 9: 103]
• On one hand it indicates a person’s sincerity of faith, while on the other hand it shows his
commitment to sacrifice something which he covets ( material wealth) in the way of Allah (SWT).
It is abiding by one of the pillars of Islam, upon which rests an individual’s prosperity in this
worldly life and the Hereafter
Receiver
• it is not only a blessing for the receiver but helps them to meet their needs, it fosters good will
and brotherhood in the hearts of the poor and promotes equality.
• Zakat is a source of power for the needy. In addition to providing the financially stricken poor
with desperately needed capital, zakat also injects in them a dynamic energy, instilling in them
the confidence to provide for their own.
Social
• People come closer together like a single family in which those who have the means show
compassion to those who cannot fulfill their needs. It removes the grudges and ill feelings found
in the hearts of the poor and destitute.
• It prevents extreme financial disparity and associated social evils and crimes.
• It leads to an equal distribution of wealth in the society and prevents its accumulation in the hands
of a few.
• Paying Zakat allows wealth to be distributed equally in a society. It eradicates begging because
everyone is getting their rights.(Social)
• Zakat also stimulates investment and discourages hoarding in the community, if people do not
invest their wealth it will gradually be consumed by zakat, therefore it is an effective way of
keeping wealth in circulation. Prophet said, 'If anyone of you is a guardian of an orphan who
owns property, he must tradewith (invest) it and not leave it till sadaqa (zakat) consumes it'
(tirmidhi).
M/J 2021
5(a) Give an account of the Pillar of Almsgiving (zakat).[10]
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Pilgrimage(Hajj)
Method
O/N 2009
5 (a) Describe the main events of the annual pilgrimage (hajj). [10]
M/J 2013
3 (a) Outline the main observances of the annual pilgrimage (Hajj). [10]
O/N 2020
5(a) Write about the rituals that take place on the first three days of the annual pilgrimage (hajj). [10]
The fifth pillar is the Pilgrimage to Makka and its vicinity during a fixed time of the twelfth month of the
Muslim calendar, Dhu al-hajja. To perform the Hajj is a very difficult and strenuous form of worship, though
Muslims should attempt to go once in their lifetime, if they have the means.
“Pilgrimage thereto is a duty people owe to Allah- those who can afford the journey.” [3:97]
There are 3 kinds of Hajj
• Qiran (Combining both Umrah and Hajj)
• Tamatt’u (combining both Hajj and Umrah with a break in between)
• Ifrad (Hajj only)
Pilgrims arrive in Makka by the 7th day of Dhu al-Hijja, they purify themselves and
on 8ththe men put on the Ihram. It is the preparation, entering into a purified state at prescribed stations,
Meeqat, by shedding ordinary clothes and putting on to seamless cloths, one around the waist and one over
one shoulder. Women do not use these cloths but wear simple modest cloths to cover their bodies, except for
their face and hands. Afetr entering the state of Ihram, the pilgrims start reciting Talbiya.
At the great mosque of Kaaba, Masjid al Haraam , they perform the Tawaaf Qudoom. It is anticlockwise
circumambulation of the Kaaba seven times, at the beginning of the Hajj.
The Pilgrims proceed to the plain of Mina, where they pray their shortened Zuhr, Asr, Maghrib and Isha
prayers. The prayers though shortened are not combined. The pilgrims spend all the available time in worship
and supplication. The night is spent in prayer at Mina.
On the 9th day after Fajr prayer, they leave Mina for Arafat, where they recite the Quran and pray at the Jabal
al-Rahma. This is known as wuquf in which they spend time by reciting appropriate passages from the Quran.
This is the climax of the Hajj when Muslims believe that the misdeeds of their lives, until this time, are forgiven.
the Prophet (pbuh) said, ‘hajj is staying at Arafat.” Zuhr and Asr prayers of 9th of Dhu al-hajja are performed
together in this plain. The Hajj sermon is also delivered here. Pilgrims pray for the forgiveness of their sins and
remain here till sunset.
At sunset, the pilgrims leave Arafaat for Muzdalifa once again reciting the talbiya, where they perform
Maghrib and Isha prayers together. They spend the night in worship and gather 49 pebbles for the next day.
However, it is permissible for women and weak individuals to proceed to Mina at any time after midnight.
At dawn of 10th of Dhu al-hajja also known as Yawm-an-Nahr means the Day of Sacrifice, after performing
fajr prayer, pilgrims wait until the brightness of the morning is widespread and following the Sunna of the
Prophet (pbuh) make dua facing the qibla, then they proceed from Muzdalifa to Mina where they perform Ramy
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(stonning), by throwing seven pebbles at the Jamarat al Aqba calling ‘Bismillah Allahu Akbar’ every time they
throw a pebble.. The stone pillar symbolizes Satan. Recitation of Talbiah is stopped here. The animal sacrifice
is offered at Mina. Men usually have their heads shaved at this time whereas women may cut a lock of hair
equal to fingertips. They can now change into their normal clothes.
Quran says,
“The sacrificial camels, We have made for you as among the symbols from Allah: in them is much good for you. Then
pronounce the name of Allah over them as they are lined up for sacrifice. When they are down on their sides after
slaughter, eat from them and feed others.” [22:36]
After this, the pilgrims go to the Kaaba to perform the obligatory tawaf known as Tawaf Ifadah or Tawaf Ziara.
Then they perform two rakat near the Station of Ibrahim.
Then they carry out the Sa’yi between the hills of Safa and Marwa by running between the hills seven times. Only men
are required to walk briskly, women may walk at their normal pace. Quran says,
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the house in the season or at
other times, should compass them round.” [2:158]
Ramy is carried out on the eleventh and the twelfth days as well. On the twelfth day, pilgrims return to the Kaaba for the
final Tawaaf (wida).
 M/J 2016
4 (a) ‘And complete the hajj or umra in the service of God’ (al-Baqara 2:196).
What observances does a pilgrim complete in the performance of umra and
how is umra different to hajj? [10]
Method of Umrah:
‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation) around it, walking
between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by having his hair shaved or cut.
‘Umrah can be performed along with Hajj and in other days as well.
1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man and woman)
to take a bath if convenient. Women only need to make their intention at that time in the clothing they are already
wearing.
As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and the
Ridaa’. The Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is allowed to
be worn in addition to these. Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by
entering the state of Ihraam. The intention must be made in the heart.
2. After the intention Talbiyyah is recited. Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you
should enter with your right foot and stop reciting Talbiya.
3. Upon arriving at the Ka’bah, approach the Black Stone, touch it with your right hand and kiss it. If this isn't possible,
you should face the Black Stone and point to it. When touching the Stone, the following is said: (In the name of Allah,
Allah is the Greatest) . If this is difficult for you, then go on performing tawaaf without touching it.
4. When you complete seven circuits of Tawaaf, approach Maqam Ibrahim recite this verse (which means): “And take
you (people) the Maqaam (place) of Ibraheem as a place of Prayer...” [Quran: 2:125] Then pray two short Rak’ahs, as
close as conveniently possible, behind MaqaamIbraheem. Upon completing the two Rak'ahs, return to the Black Stone
and touch it, if convenient
5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means):
“Verily, As-Safaa and Al-Marwah are from the symbols of Allah.” [Quran; 2:158] Then descend and go towards
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Marwah, There are no particular supplications to be recited between Safaa and Marwah. Seven circuits are to be
completed ending the last one on Marwah.
6. Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips length
from the end. The rites of 'Umrah have now been completed.
The main differences between Hajj and Umra
• Hajj is one of the five pillars of Islam and is an obligatory act of worship for those of good health and can
afford the journey whereas Umra is not an obligatory act.
• Hajj can only be performed during prescribed month and dates i.e. Zil Hajj (7th – 12th) whereas Umra can
be performed at any time of the year.
• Wuquf Arafat is one of the most important components of Hajj without which Hajj is void. However,
there is no Wuquf Arafat in Umra.
• Similarly there is no WuqufMuzdailfa (spending the night at Muzdailfa) in Umra or combining Maghrib
and Isha prayers.
• In Hajj, Talbiah is stopped on the 10th of Zil Hajj after the stoning of the devil (Rami) whereas Talbiah is
stopped while starting the Tawaf in Umra.
• In Hajj, a person has to go and stay in Mina, perform Rami at the Jamarat while there is no stay at Mina
or Rami in Umra.
• In Hajj, the pilgrim gives a sacrifice on 10thZil Hajj while no sacrifice is offered in Umra.
Benefits/Importance of Pilgrimage
 M/J 2014
4 (a) How do Muslim individuals and the Muslim community benefit from the annual
pilgrimage (hajj)? [10]
• Hajj is fifth pillar of Islam. It became obligatory in the ninth year of Hijrah. Hajj is an act of Ibadah which is
obligatory on every Muslim who can afford it once in his lifetime. Hajj literally means the intenion of going on
Pilgrimage. It is an all embracing act of worship in which a Muslims visits the Ka’bah in the month of Dhul-Hajj and
performs him prescribed rites Allah says, “Pilgrimage there to is a duty people owe to Allah, those who can afford
the journey.”
1. Hajj is a form of worship which covers all aspects of human life. It trains a Muslim to sacrifice his wealth his time
his physical and mental energies and his comfort in the way Allah.
2. Allah forgive sins of those who perform pilgrimage and does not care for those who die without performing it,
the Prophet (P.B.U.H) said, “He who is not prevented from performing the Pilgrimage by an obvious necessity,
a tyrannical ruler, or a disease which confines him at home, and dies without having performed the Pilgrimage
may die if he wishes to be Jew or Christian.” The Prophet (P.B.U.H) said, “An accepted Pilgrimage has no reward
except paradise.” (Agreed).
3. One of the most important benefit of Hajj is that it demonstrates equality and brotherhood among the Muslims.
People of all nationalities, all colors, races and the ranks from all over the world assemble at one place and interact
with each other. They come before their creator in extreme humility, wearing two white sheets without any
distinction between the high and the low, the king or the servant, gather at the same place and utter the same
words,
4. Hajj is a great spiritual experience. It brings the pilgrim closer to Allah, and he feels that the entire barrier between
him and his Creator are removed. In the plain of Arafat on this great occasion hundreds and thousands of people
assemble and proclaim together (here I am O Lord! Here I am) and they feel that nothing stands between them
and Allah.
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5. Trading is allowed during Pilgrimage. Allah says, “It is no crime in you, if you seek of the bounty of your Lord
(during Pilgrimage)” (Al- Baqrah 2:198) Pilgrim may buy and sell and thus he can meet expanse of his journey.
6. Pilgrimage has other economic benefits for Muslims. People have the opportunity to discuss their economic
problem; and the get the chance to devise plans and strategies that may benefits the Muslims on individual level
and evolve common economic strategies that are beneficial to the entire Muslim world.
7. The Muslims assemble every year in Makkah; this annual meeting provides the Muslims leaders an opportunity
to discuss their common problems and formulate a common policy that can be pursued by all Muslim countries
in the United Nations Organizations, the Security Council or other such world forums. It also provides them with
opportunity to discuss and agree on many topics of common interest.
 O/N 2014
4 (a) ‘Pilgrimage to the House is a duty people owe to Allah, those who can afford the
journey.’ (Al ‘Imran 3:97)
(i) For whom is the annual pilgrimage (hajj) compulsory and which Muslims are
exempt from it?
(ii) What things are forbidden to pilgrims while in the state of ihram? [10]
(i)Obligation and exemption:

• Pilgrimage to Makkah once in a lifetime is obligatory on every adult, sane, free Muslim, who can afford to
undertake a journey to Makkah. Allah says, “Pilgrimage thereto is a duty, men owe to Allah those who can afford
the journey.” (Al-Imran 3:97)
• It is obligatory on those who have sufficient money to pay for their return journey to Makkah and meet expanses
of their stay and also have ample funds to provide for their dependents back at home until their return Allah says,
“ And take a provision(with you) for the journey” (Al-Baqarah 2:197)
• Pilgrimage is only obligatory on those who are physically fit to undertake the journey. Hajj is not binding on people
who are sick or very old, and cannot endure the hardship of long journey.
• Journeys must be safe danger to life or possessions due to war, epidemic or highway robberies free a person from
obligation of Pilgrimage.
• A woman is not allowed to go to Pilgrimage without mahram. In case, she cannot find a mahram to accompany
her, it is not obligatory for her to perform Pilgrimage. Ibn Abbas reported, the Prophet (P.B.U.H) said, “women
should not travel except with a mahram, and no man may visit her except in the presence of mahram”, a man
got up and said “O Allah’s apostle! I intend to go with such and such an army and my wife wants to perform
Hajj” the Prophet (P.B.U.H) said, (to him), “ Go along with her (to Hajj)” (Sahih Bukhari)
(ii) prohibitions of Ihram
There are a number of other rules connected with Hajj, such a prohibition against using perfume, killing any creature,
uprooting or damaging plants, doing anything dishonest, To use abusive or foul language,To hunt or kill an animal;
however, harmful or dangerous animals can be killed, carrying weapons, covering the head for men, covering the face
and hands for women, wearing shoes over the ankles, cutting hair or clipping nails, and having sexual relations.
These restrictions ensure that the pilgrims are focused on what they are doing and concentrating on Allah.
Throughout the Hajj they also offer prayers to Allah while making their observances
Specific Acts by name:

 O/N 2017
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Q4 (a): Outline the various kinds of circumambulations (tawaf) around the Ka’ba
required during the annual pilgrimage (hajj) and describe the conditions for performing
them. [10]
1. Tawaf and its conditions
Tawaf is the circumambulation of the Ka'ba seven times in anticlock wise direction and there are different
kinds of tawaf which are performed during hajj.
The different kinds of tawaf and the conditions for preforming them are:
Tawaf-e-Qudoom: is the tawaf of arrival for hajj. It is performed on entering the sacred mosque.
Tawaf-e-Ziara (Tawaf Ifadah) is an obligatory act of pilgrimage and if it is not performed the pilgrimage
becomes void. It takes place after the first stoning of the jamarat and it is permissible to perform it from 10th
and 12th Zil Hajj.
Tawaf-e-Wida (the farewell tawaf), this tawaf is wajib and is performed before the pilgrims depart for their
homes. It is done after completing the actions of hajj and when one has decided to leave Mecca. It is
obligatory for all pilgrims except women who are menstruating or bleeding following childbirth, and the one
who fails to do it must sacrifice an animal of the type that is valid as an udhiyah.
Tawaf-e-Nafl It is not required during annual pilgrimage but is however performed by pilgrims to gain extra
rewards
Conditions:
Each of these tawafs must include seven circuits, men are encouraged to perform the first three circuits at a
hurried pace, followed by the remaining four at a slower pace. Each time they reach the Black Stone, they
should kiss it if possible or raise their hands in salutation saying Allahu Akbar. After which the pilgrim offers
two rak’ah behind Maqaam Ibrahim, if possible; if the pilgrim cannot do that then he/she may offer the prayer
in any other part of the mosque. Pilgrims should before starting their tawaf make intention (niyyat) and be in
the state of wudu. According to some scholars wudu is fard (compulsory) and it is mustahab (recommended)
according to other scholars. If you perform wudu then there is no difference of opinion.
Except for the specific supplication between the last stretch of each tawaf of the Ka’ba, i.e. between ‘Rukne
Yamani’ and ‘Hajar Aswad’, there are no specific or particular duas which one needs to recite during the tawaf.
It is sunna to recite this supplication during the last stretch of each tawaf:
Sura Baqarah 2:201 – ‘O our Lord, give us the good in the world, and give us the good in the Hereafter, and
save us from the torment of the Hell Fire’
M/J 2011
5 (a) What beliefs and practices are involved in:
(i) stoning the Jamarat
(ii) performing sa’y
(iii) assembling at Arafat [10]
O/N 2018
5(a) Write a detailed account of the following: [10]
● ihram;
● tawaf ; and
● sa’i
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O/N 2019
4(a) Describe any three of the following elements of pilgrimage (hajj): [10]
• ihram (garments worn for pilgrimage)
• sa’i (running between the hills of Safa and Marwa)
• rami (stoning the Jamarrat)
• Qurbani (sacrifice).
M/J 2022
5 (a) Give an account of the significance of the following:
• Day of ‘Arafah
• Eid-ul Adha
2. Sayiis walking briskly seven times between Safa and Marwa hills. Sayi is commenced from Safa and ends at
Marwa. The commandment about Sayi is contained in the Quran: “Behold! Safa and Marwa are among the
symbols of Allah. So if those who visit the house in the season or at other times, should compass them round…..”
(2:158)
The pilgrim should first climb on the Safa hill. It is not necessary t climb to the top of the hill. He should climb to such a
height only as would afford a view of the Kaaba. After descending from Safa, the pilgrim should move towards Marwa
and, thereafter, walk briskly between the two hills. Only men are required to walk briskly. Women may walk at their
normal pace. HazratHajra, wife of Hazrat Ibrahim, ran several times between these two hills in search of water for her
infant son, Ismail. Sayi is performed in memory of this act. This ritual shows respect for maternal love and gratitude to
Allah.
3. Head Shaving or Shortening Hair

After Sayi pilgrims may shave their head or shorten hair and then may come out of Ihram. The women only cut a lock of
the hair.
The practice of shaving or clipping hair is affirmed by the Quran and the Sunnah of the Prophet (P.B.U.H), Allah says
“Truly did Allah fulfill the vision for his Messenger, you shall enter the Sacred Mosque if Allah wills, with minds
secure, heads shaved, hair cut short and without fear.” (Al-Fat-h 48:27). A person may shorten his hair or shave his
head, but shaving carries more reward the Prophet (P.B.U.H) blessed those who shaved three times more than those
who just shorten their hair Abu Hurairah reported, “Allah’s Apostle said, o Allah! Forgive those who get their heads
shaved, the people asked. “Also those who get their hair cut short?” the Prophet said “O Allah Forgive those who
have their heads shaved.” The people said, “Also those who get their hair cut short?” The prophet (invoke Allah for
those who have their heads shaved and) at the third time said, “also (forgive) those who get their hair cut short.”
4. Rami at Jamarat
The three stone pillars situated in Mina are called Jamarat. One nearest to Makkah is called Jamarat-al-Uqba, the second
which is near the mosque of Mina is called Jamarat-al-Wusta. At a little distance from this place is the Jamarat-al-Sughra.
It is reported that Satan tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat Ibrahim stoned the
devil. In memory of this, the devil is symbolically stoned at Mina during Hajj. It is to show that we reject the devil and obey
no one but Allah.
The act of stoning the devil is called Rami. The approved method of doing Rami is to stand about five or six feet from the
stone pillar, hold the pebble with the thumb and forefinger of the right hand and throw each pebble one after other and
while doing so, the following is to be recited, “In the name of Allah, the most Gracious, the most Merciful. Allah is great.”
The pebbles should fall as close to the pillar as possible.
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5. The Ka’ba was built by Adam, and later restored by Ibrahim and Isma’il, and again in the time of the Prophet.
• It was the first sanctuary in which God was worshipped.
• It is the focus of Muslim prayer from all parts of the world.
• It is the first point in Makka that most pilgrims make for.
• During pilgrimage Muslims circumambulate it seven times.
• They try to kiss the Black Stone as they pass it following the Prophet’s example.
6. Ihram is the state of purity which Muslims enter when beginning the pilgrimage.
• The chief sign is for men two pieces of white cloth worn around them.
• For women it is normal clothes covering the whole body except face and hands.
• It removes signs of distinction and makes all pilgrims appear equal.
• In the state of ihram the pilgrim comes under particular restrictions of conduct, such as no cutting of hair or nails.
Kinds of Ihram
For hajj, Ihram is of three kinds.
• Qiran (Combining both Umrah and Hajj)
• Tamatt’u (combining both Hajj and Umrah with a break in between)
• Ifrad (Hajj only)
All these three kinds are legitimate. Aishah reported, “We left (Madinah) with Allah’s Messenger (P.B.U.H) to perform
the farewell Hajj. Some of us declared Ihram to perform Umrah while other declared their intentions to perform both
Hajj and Umrah. Yet others declared their Ihram to perform Hajj only. The Prophet (P.B.U.H) declared Ihram for Hajj
only. As for those who intended Umrah they terminated their Ihram as soon as they finished the rituals of Umrah. Those
who intended to combine Hajj with Umrah or those who intended to perform Hajj only they did not terminate their
Ihram until the Slaughtering Day (Yawn un-Nahr), the 10th of Dhul-Hijjah” (agreed)
7. Talbiyah
Talbiyah is the proclamation of following words
“I respond to your call o Allah! I respond to your call and I am obedient to your orders, you have no partner, I respond
to your call. All the praises and blessings are for you, all the sovereignty is for you, and You have no partners with
you”
As soon as the pilgrim enters the state of Ihram he must proclaim Talbiyah loudly. The pilgrim proclaims Talbiyah
throughout his journey when he rides his conveyance and sets out for his journey; meets a group or a person early in the
morning and after every prescribed prayer. Jabir reported that the Prophet (P.B.U.H) said, “Whosoever makes intention
to perform Hajj and pronounces Talbiyah all day until sunset, Allah the Almighty will forgive his sins, and he will be
free of sin as he was the day his mother gave birth to him” (Ibn-Majah)
8. ‘Arafat is is a vast empty plain outside Makka where all pilgrims gather during the annual pilgrimage. Here they
perform the wuquf, standing between noon and dusk in order to obtain God’s forgiveness. Day of ‘Arafah is on
the ninth day of Dhul Hijja and is the climax of Hajj and hence significant in Islam and to Muslims. ‘Arafah, and it
was here on the Mount of Mercy (Jabl-al-Rahmah) where the Prophet (pbuh) gave the Last Sermon and received
the last revelation before his passing. Wuqoof-al-‘Arafah is one of the greatest worships. It is the day of forgiveness
of sins, the Prophet (pbuh) said: ‘Hajj is halting at ‘Arafah’. On this day the gathering of people here from all
corners of the world shows that social origin, race, ethnic orientation, wealth and profession have no bearing on
the basic spiritual and human qualities. Pilgrims gather at ‘Arafah where they offer shortened and combined Zuhr
and Asr prayers with one adhan and two iqamats and stay within the boundaries of ‘Arafah till sunset. This scene
is also a reminder of the Day of Judgment where all humanity will assemble to account for their deeds before God,
and where the final judgment will take place.
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9. Sacrifice (‘Id al-Adha)

The practice of sacrifice is commemorated annually as a rite of the Hajj on the tenth of Dhul-Hajj on Eid al-Adha in Memory
of the great Sacrifice of Ibrahim and Ismail. The Prophet Ibrahim had a dream ordering him to sacrifice his son, when he
narrated his dream to Ismail he immediately offered to comply with the command of Allah, Allah says, “And when (his
son) was old enough to work with him (Abraham) said o my dear son I have seen in a dream that I must sacrifice you.
So look what do you think? He said o my father! Do that what you are commanded. Allah willing you shall find me of
the steadfast.” (As-Saffat 37:102)
Sacrifice is offered after rammi on jamarattulaqabah. A sacrificial animal may be acamel, a cow or a lamb. A camel must
be atleast five years old, a cow two years old and a goat a year old at least. The animal should be healthy and free from
all physical defects.
Muslims all over the world offer the sacrifice and celebarated Eid ul Adha on that day. Allah’s Messenger (P.B.U.H) said,
“On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of blood. The sacrifice will come
on the day of Resurrection with its horns, its hair and its hooves, and the blood find acceptance with Allah before it falls
on the ground, so be glad about it.” (Trimidhi).
The sacrifice is offered after the Eid prayer by Muslims other than the Pilgrims it may be offered for three days the Prophet
said, “All the Tashriq days are days of slaughtering.”(Ahmad) One may keep a part of the sacrifice meat, distribute a part
and give in charity the third part
10.Maqam-e- Ibrahim.
Maqam-e-e Ibrahim also known as The station of Ibrahim is the large stone block on which Hazrat Ibrahim stood while
building the upper walls of Holy Ka’bah . It is believed that this rock was sent from Heaven to Hazrat Ibrahim along with
three other rocks one of which is the Sacred Black Stone, also Known as hajr-e-Aswad. The second one is the rock of the
children of Israel and the third one is the Maqam-e- Ibrahim.
The block was moved further when the construction of one part was completed and in this way all the upper portion of
Ka’bah was constructed. When the construction was completed the block was left there on eastern side of the Holy
Ka’bah.
One of the Miracle of Hazrat Ibrahim which many of us might be unaware of is that when he stood on that rock it
became soft and his feet dived into the rock which resulted in making the impression of his feet on the rock. After
several hundred years those impression are still on that rock.
Saeed bin Jubair R.A reported tha the Prophet (P.B.U.H) said, “The stone is the station of Ibrahim Allah made it soft and
made it a mercy. Ibrahim would stand on it and Ismail would hand to stone up to him.”
During the Khilafat of Hazrat Umar R.A he got it moved from the eastern side of Holy Ka’bah to the front of Ka’bah just
close to the door of the sanctuary. It was done so that the Muslim may not face any difficulty while performing Tawaf as
it used to come in their way. The present place where it is located now is the place where Hazrat Ibrahim offered two
rakah prayers after finishing the construction of Ka’bah. During Tawaf at the time of Hajj and Umarah it is desirable if the
Muslims offer two rakah prayers behind Maqam-e-Ibrahim. A person may offer prayer from a distance so that no
trouble is caused to other Muslims performing Tawaf. It is mandatory to offer Prayer after finishing Tawaf or will Tawaf
will not be accepted Allah said in Holy Quran Surah Al Baqarah “Remember We made the house a place of assembly for
men and a place of safety; and take ye the station of Abraham as a place of prayer and we covenanted with Abraham
and Ismail that they should sanctify. May house for those who compass it round or use it, as a retreat, or bow, or
prostrate themselves (therein in prayer).” [2:125]
11. Hajr-e-Aswad
Mounted in silver and set in the southeastern corner of the Ka’bah is the sacred Black Stone. Hajr-e- Aswad received by
Hazrat Ismail from the angel Jibrail during the rebuilding of the Ancient House. According to traditions, this stone was
milky white; it has become black because of the sins of people. This holy stone was touched or kissed by Hazrat Ibrahim
and by the holy prophet (P.B.U.H). Its kissing is symbolic of pure love of Allah and our resolve to obey Him in all matters.
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The act of kissing the Hajr-e-Aswad is called istilam. The palms of both hands are placed on it, with the face between the
two palms, And the stone is kissed in such a way that no sound is produced. If it is not possible to kiss the stone in this
manner it may merely be touched with the right hand and the hand kissed or if that is not possible one may rise the palms
of hand towards the Hajr-e-Aswad and kiss the palms.
Mutaf
It is the place inside Masjid-e-Harram and around the Ka’bah on which Tawaf is performed.
Al Multazim
It is a place of holding this is the portion of wall of Ka’bah between its door and Hajr-e-Aswad. Here the pilgrim prays to
Allah for forgiveness.
Mina
It is a plain, which lies between Arafat and Makkah. The path way into this plain passes through Hill called Aqabah which
is famous in the history of Islam as the place where Holy Prophet (P.B.U.H) took the two pledges from the Ansars of
Madinah.
Muzdalifah
It is plain between Mina and Arafat about six miles from Makkah and three miles from Mina. In the Holy Quran this place
is called the sacred Monument and Muslim are specially asked to remember Allah at this place “When ye pour down from
Arafat celebrate the praises of Allah at the Sacred Monument” (2:198)
Ramal
This is the memory of an incident that took place when the Holy Prophet (P.B.U.H) and his companions came to Makkah
from Madinah for performing Ummrah. The unbelievers of Makkah taunted them and said that the climate of Madinah
had made them so weak that they could not perform Tawaf properly. When the Holy Prophet (P.B.U.H) heard this he
ordered his companions to expand their chests and walkbriskly moving their shoulders. Walking in this fashion is called
Ramal. This is done in the first three circuits the normal gait being resumed in the remaining for circuits. There is no Ramal
for women.
(b) In what ways are the prophet Ibrahim and his family important to the annual
pilgrimage? [4]
• The Qur’an says Ibrahim built or rebuilt the ka`ba
• His family lived in Makka
• Hajar ran between Marwa and Safa searching for water (sa’y)
• Isma’il uncovered the well of Zamzam by scraping his heel on the earth
• Ibrahim rejected the devil three times when taking his son for sacrifice (rami)
• An animal was provided for Ibrahim to sacrifice in place of his son (sacrifice)
(b). Give reasons to show how pilgrimage brings an individual Muslim closer to Allah. [4]
- This is a way of showing dedication to Islam, by performing one of the Pillars.
- Pilgrimage is a source of seeking forgiveness from Allah.
-Pilgrim feels that he is standing in the presence of Allah and recites Talbiah (Here I am at your service).
-Remembrance of Allah with extreme concentration and humbleness brings an individual closer to Allah.
-Pilgrim endures hardships in the way of Allah and gets trained to make sacrifice for Him.
-Pilgrim leaves his home, his country, his business and his relatives and come to perform pilgrimage to seek the
pleasure of Allah.
-Pilgrim follows the footprints of Hazrat Ibrahim and Holy Prophet (PBUH).
-During pilgrimage, a pilgrim rejects evil and materialism.
4. (b) Explain how the outward actions performed during umra improve a pilgrim’s inner
spirituality. [4]
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• fulfilling the different observances of umra helps a pilgrim to develop their inner spirituality in a number of ways.
• upon donning the ihram a pilgrim is reminded of the equality of all men before God and this makes him/her feel
humbled.
• The recitation of the talbiya focusses the mind of the pilgrims on the fact that they have come in response to
the call of their Creator, that they are obedient to him and acknowledge that no one is worthy of worship besides
God.
• With the tawaf, each pilgrim is glorifying God, praising him, seeking forgiveness and acknowledging his greatness
and superiority.
• Just to look upon the Ka’ba is a spiritual experience of immense magnitude for every Muslim.
• the two rakah at the station of Ibrahim, the sa’y and the shaving/cutting of hair at the end of the umra improve
the inner spirituality of the pilgrim.
5(b)What is the significance of the Black Stone (Hajr al Aswad) to Muslims? [4]
• some believe it’s a meteor that fell from the sky, whilst others believe that an angel brought the stone to Hazrat
Ibrahim when he was building the Ka’ba.
• Throughout history because of natural disasters the Ka’ba has been destroyed and rebuilt many times but the
Hajr al Aswad has always remained as a reminder of the origin of the Ka’ba.
• it is significant also because it is the only part remaining from the original structure that was built by Ibrahim.
• one is identifying with Ibrahim, when one touches it or raises one’s hand towards it, who is the spiritual father of
monotheism and that by touching it and kissing it a Muslim is following the Sunna of the Prophet.
4(b) Why in your opinion is it desirable that the pilgrims should visit Madina after the
performance of hajj or umra? [4]
• it is desirable for Muslims to visit Madina as it is a sacred city and is significant in the history of Islam as Islam
flourished and spread from Madina,
• it was the city chosen by the Prophet (pbuh) to live in even after the conquest of Mecca
• The Prophet(pbuh) sanctified Madina just as Ibrahim sanctified Mecca.
• Prophet (pbuh) is buried in Madina and a Hadith states that the Prophet (pbuh) said: ‘who makes pilgrimage and
then visits my grave after my death is like one who visits me in my life.’ Hence making it desirable for Muslims
to visit it.
5(b) In your opinion should hajj be performed as many times as possible in a Muslim’s life?
Give reasons for your answer. [4]
• • The Prophet (pbuh) performed hajj once in his lifetime so following his Sunna Muslims should also perform
hajj once in their lifetime.
• • hajj should not be performed more than once in a lifetime so that those who have not performed it get a
chance to fulfil this Pillar.
• • if a Muslim has performed hajj once he could sponsor the hajj of one who cannot afford the journey so they
can experience it and fulfil this Pillar.
• • some Muslims may want to perform hajj more than once to be able to repent for their sins and to seek
God’s forgiveness. They may want to perform a hajj e badal for a deceased loved one who had not performed
hajj in their lifetime.
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Hazrat Abu Bakr’s(R.A) Caliphate

Election:
While the final rites of the Holy Prophet (P.B.U.H) were in progress, it was brought to the attention of Hazrat
Umar that a meeting had been called by Ansar at the Saqifa Banu Saida to elect a successor (caliph) to the
Holy Prophet (P.B.U.H). Hazrat Umar hurried to the place accompanied by Hazrat Abu Bakr and Hazrat Abu
Ubaidah bin Jarrah. The Ansar had almost declared the leader of the Khazraj tribe, Saad bin Ubada as the
caliph.
Hazrat Abu Bakr at this point made a persuasive speech on why a Qurasih should now lead the Muslims.
He reminded them a Hadith of the Prophet (pbuh) in which he commanded that according to Arab tradition,
the next leader after him should be chosen from Quraish .
On hearing this convincing argument, another leader of the Ansar Khubaib bin Mundhar put forward the
proposal for two state solution, one led by a Muhajir(Quraish) and one by an Ansar. Hazrat Umar rejected
this suggestion by saying that for the solidarity of the Islamic state , there should be only one caliph.
At this point hazrat Abu Ubaidah bin Jarrah said,
“O Ansar! you were the first to uphold Islam. Do not be the first to sow the seeds of dissention in it.” On
hearing this, the Ansar quickly withdrew their claim.
Hazrat Abu Bakr put forward the names of Hazrat Umar and Hazrat Abu Ubaydah bin Jarrah as caliph but
Hazrat Umar nominated Hazrat Abu Bakr as the political leader of a unified Muslim state based in Madina.
Taking Hazrat Abu Bakr’s hand Hazrat Umar took the pledge of loyalty to him. After Hazrat Umar and Hazrat
Abu Ubaidah, Hazrat Zaid bjn Sabit (from Ansar) took the oath of loyalty, then people from all sides rushed
to pledge their loyalty to Hazrat Abu Bakr as the Holy Prophet’s (P.B.U.H) vicegerent.
The next day at Masjid al Nabvi a general oath of loyalty was taken by the Muslims. Hazrat Abu
Bakr thus became the first Caliph of Islam. He adopted the title of “the successor of the messenger of
Allah.”
When Abu Bakr was elected he said“ O people! I have been selected as your Leader, although I am
not better than anyone of you. If I am right, obey me. If I am misguided, set me right. The weakest among
you is powerful in my eyes, until I do not get him his due. The most powerful among you is the weakest
in my eyes, until I do not make him pay due rights to others. I ask you to obey me as long as I obey Allah
and His Messenger. If I disobey Allah and His Messenger, you are free to disobey me”.
Expedition to Syria
After assuming the Khilafat, the first issue that Hazrat Abu Bakr R.A had to decide was whether or not the
expedition to Syria, should be sent. The Holy Prophet (P.B.H.H) had directed to send this expedition under
the command of Usamah bin Zaid in the last days of his life but it was pending due to his death. The
circumstances had changed following the death of Holy Prophet (P.B.H.H).
At that critical stage in history most of tribes had apostatized from Islam, that is, they had abandoned their
belief in Islam. Madinah was surrounded by hostile tribes. It was suggested to Hazrat Abu Bakr R.A that it
was not advisable to send the army outside the country. Moreover, some companions suggested that
Usamah was too young therefore, a new commander should be appointed. Hazrat Abu Bakr said that
according to the wish of Holy Prophet (P.B.H.H), the army should be sent to Syria under Usamah bin Zaid.
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He said, “Who am I to withhold the army that the Prophet (P.B.U.H) had ordered to proceed? Come what
may, let Madinah stand for fall; the Khilafat live or perish, the command of the Holy Prophet (P.B.U.H)
shall be carried out”.
Abu Bakr then directed the army to depart on this mission. He bade farewell to the army and addressed
them in the following terms:
“Do not kill children, women and old men. Do not cut down any trees wherein there is food for men and
beasts. Do not persecute the monks in the churches”.
Towards the close of June 632 A.D, three weeks after the Holy Prophet (P.B.U.H) demise the army of
Usamah left. After ten days march, the Muslim army attacked the border tribes. The Byzantine forces
avoided this confrontation, as they were no match for the Muslims. They were defeated and offered
allegiance to the authorities at Madinah.
The expedition proved to be a great success. It secured the safety of the frontier with the Byzantines and
averted the threat of any attack from them. It made the hostile tribes release that the Muslims were strong
enough to meet any emergencies. Victorious, Usamah’s army returned to Madinah. It demonstrated the
strength and unity of the Muslims even in the absence of the Holy Prophet (P.B.U.H) thus paving the way
for the subsequent conquests of the Syrian and Egyptian regions both of which were conquered during
Usamah’s lifetime.
Refusal to pay Zakat

At that time, many tribes such as Banu Asad, Banu Ghatafan, Banu Abbas, Banu Murrah and other
surrounded in Madina. After the conquest of Makkah when other tribes in Arabia accepted Islam, These
tribes also offered allegiance to Islam. This allegiance was based on diplomacy rather than on faith and
conviction of heart. They regarded Islam as a matter of personal allegiance to the Holy Prophet (P.B.U.H)
which, they thought, ended with his death.
Soon after Usamah’s army left for Syria and the defense of Madina was weaker. These tribes sent a
deputation to Hazrat Abu Bakr with the proposal that with the passing away of the Holy Prophet (P.B.U.H),
their agreement with Islam had ended and it was necessary that the authorities at Madina should make a
fresh agreement with them. They said that they would remain on friendly terms with the authorities at
Madinah provided they were relieved of the obligation to pay Zakat.
Abu Bakr was very strict on this point. He argued that Zakat being a fundamental pillar of Islam had to be
paid. Addressing the delegates, he said, “If with reference to Zakat, you withhold even as much as a string
to tie a camel, as the Khalifa of the Holy Prophet (P.B.U.H), it will be my duty to fight for it, whatever be
the consequences”.
When Hazrat Abu Bakr rejected the demand of the tribes to exempt them from the payment of Zakat they
decided to leave Islam rather than surrender to the authority at Madinah. They decided to launch an attack
on Madinah when the main Muslim army was away in Syria.
These tribes, one night, launched an attack on Madina and met with some initial success but the Muslims
under the command of Hazrat Abu Bakr rallied and in a counter attack defeated the tribes. Driven away
from Madina, the tribes gathered at Dhu Qissa which was at little distance from Madina.
Hazrat Abu Bakr marched there as the head of a Muslim force and launched an attack against them. After
some resistance, the tribes broke rank and retreated to Abraq. When the main Muslim army under Usama
returned from the Syria successfully, Hazrat Abu bakr marched at its head and proceeded to Abraq. The
tribes were defeated, and their lands were confiscated by the Muslims. This was a significant moment in
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the caliphate of Hazrat Abu Bakr as after this victory the tribes sent their delegates to Madina and not only
offered allegiance to the caliph but expressed their willingness to pay Zakat as well.
Apostasy Movement
The short Khilafat of Abu Bakr was mostly occupied with the so called Ridda (Apostasy) Wars. After the
death of the Holy Prophet (P.B.U.H) some people rebelled against the authorities at Madina and renounced
or apostatized Islam.
Abu Bakr faced the situation calmly. Without any delay, He launched a campaign against this movement.
He collected the troops at Madina and divided them into eleven battalions. He placed each of the Battalion
under the command of an experienced commander and sent each into eleven different part of Arabia to
fight against the false prophets and the tribes that were helping them in these wars against the Muslims.
He instructed the commander; first two invite the revolting tribes to Islam. But if they failed to comply, they
were to be attacked. Some of the tribes submitted to Islam without fighting, while others remained
adamant. So wars were waged against them. Within a year, the control of Islam was established
throughout the peninsula.
False Prophets:
After becoming caliph he had to deal with many difficulties but the most important was the rise of the false
prophets which resulted in apostasy movement and caused a threat to Islam.
(i) Al-Aswad al-‘Ansi: His name was Abhal ibn kaab al-Ansi He was the leader of the
‘Ansi tribe in Yemen. His dark complexion earned him the title al-Aswad i.e. the black man, and
he was also known as the veiled prophet as he covered his face to hide his ughliness and to
create a mystery about himself. Before claiming prophethood, al Aswad al-Ansi had tried his
hand at sooth saying and magic and claimed that he had knowledge of the unknown. In the later
years of the Prophet’s (S.A.W) life, al-Aswad claimed to have received divine guidance and
inspiration, and he used tricks to convince the people of his ‘miracles’. After collecting a large
army, he rose in open opposition to Islam and invaded Najran and most of Yemen. killing Shahr
the muslim ruler of Yemen, he forcibly married his widow and declared himself ruler of Yemen
and the leader of the Ans tribe. An expedition was organized and led by Firuz-al-Dhalaymi, a
Persian Muslim, who succeeded in killing al-Aswad a day before Prophet’s death . However,
learning of the Prophet’s death, al-Aswad’s followers regrouped and revolted under a man
called Qais ibn ‘Abd Yaghus; they were defeated by Firuz and subsequently surrendered along
with their leader.
(ii) Tulayha ibn Khuwaylid ibn Nawfal al-Asadi: He was the wealthy
leader of the Bani Asad and Ghatafan tribes in north Arabia, and was a renowned warrior who
initially opposed the Muslims. In 630 he converted to Islam, but shortly afterwards he rebelled
and proclaimed himself as a prophet. Many tribes accepted his ‘prophethood’ and combined to
raise a strong force against Islam. Khalid ibn al-Walid was sent to quell this revolt and at the
Battle of Buzakha in September 632, Tulayha was defeated and escaped to Syria while most of
his followers submitted and accepted Islam. Later, when Syria was conquered by the Muslim,
he converted to Islam once again, and subsequently fought alongside the Muslims in the battles
of Jalula, Qadisiyah, and Nihawand against the Persians during Hazrat Umar’s caliphate.
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(iii) Sajah bint-al Harith: She was an Arab Christian from the tribe of Taghlib and first
enjoyed their protection; following a split within the Banu Tamim, she had the protection of the
Banu Hanifa. Sajah had a following as a sooth- sayer, and after the death of Hazrat Muhammad
(S.A.W), when many of her tribesmen rejected Islam, she declared herself as a prophetess. She
collected a force of 4000 to march on Madina, but learning of Tulayha’s defeat by Khalid ibn al-
Walid, Sajah dropped her plans. She then sought the help of Musailimah, another self-
proclaimed prophet, and reached an agreement with him to face Khalid. Subsequently, Sajah
married Musailimah and accepted his prophethood. Meanwhile, Khalid ibn al-Walid crushed
Sajah’s forces and then moved against Musailimah who was killed in the Battle of Yamama. After
Musailimah’s death, Sajah became a Muslim.
(iv) Musailimah al-Kadhdab (The Liar): Known as Musailimah ibn Habib
al-Hanafi, he belonged to the large and influential tribe, Banu Hanifa, in the Yamama region to the east
of the Arabian Peninsula. Musailimah was also wealthy and powerful and he used his influence to
misguide people and declared himself a prophet during Hazrat Muhammad (S.A.W) lifetime. In fact, he
had visited the Holy Prophet (P.B.U.H) in Madina and spent time in his company.
Upon his return from Madina , Musalimah declared his prophethood and claimed to have received
divine revelation. He founded a new religion in which he reduced the number of daily prayers, relieved
his followers from fasting and giving zakat and made drinking and adultery permissible.
He even wrote to the Holy Prophet (S.A.W) declaring himself a ‘messenger of Allah’ and that he had
been given a share with him in prophethood. Of course, his claims were firmly and clearly rejected by
Hazrat Muhammad (S.A.W), who addressed him as an ‘arch-lair’.
After the death of the Holy Prophet (S.A.W) Musailimah challenged Hazrat Abu Bakr’s caliphate. The
battle of Yamama in December 632, was the significant event that decided Musailimah’s fate. He was
in command of an army of 40000. Hazrat Abu Baker had first sent Ikrimah and shurabil ibn Hasanah and
then sent a large force under the command of Khalid ibn al-Walid to Yamama. The Muslims, numbering
13000, fought a long drawn out battle with many casualties as Musailimah’s forces put up a strong
resistance. Eventually, Musailimah was killed by Washi al-Harb---who had killed Hazrat Hamza in the
battle of Uhud before his conversion to Islam. Musailimah’s army scattered and many were killed as
they fled. Many prominent Muslims and huffaz (those who had memorized the Qu’ran) also lost their
lives in this battle.
Battle of Yamama
After Prophet’s (pbuh) death, several false prophets arose in different parts of the Islamic state.
Musailimah ibn Habib al-Hanafi was the most dangerous one. He belonged to the large and influential
tribe, Banu Hanifa, in the Yamama region to the east of the Arabian Peninsula. Abu
Bakr appointed Ikrimah as the commander of one of the corps. Ikrimah's orders were to advance and make
contact with the forces of Musaylimah at Yamamah, but not to get involved in battle with him. Khalid ibn
al-Walid was chosen to command the forces apposing Musaylima after he dealt with other smaller
apostates. Ikrimah advanced with his corps and established a camp somewhere in the region of Yamamah.
The next development that Ikrimah heard of was that Shurahbil bin Hasanah was marching to join him.
Shurahbil too had been given a corps by the Caliph with orders to follow Ikrimah, and await further
instructions. In a few days Shurahbil would be with him. Ikrimah could wait no longer, and he set his corps
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in motion. This happened at the end of October 632 (end of Rajab, 11 Hijri). He was defeated by
Musaylimah. Shurahbil remained in the region of Yamamah. To ensure that he did not fall into the error of
Ikrimah, Abu Bakr wrote to him: "Stay where you are and await further instructions."
A few days before Khalid's arrival Shurahbil had given in to the same temptation as Ikrimah; he had
advanced and clashed with Musaylimah, but was defeated. Khalid got news that Musaylimah was
encamped in the plain of Aqraba with an army of 40,000 warriors. The two successful actions fought by
them against Ikrimah and Shurahbil had increased their confidence in themselves and created an aura of
invincibility around Musailimah.
Khalid marched south from Bhtaha to the valley of Yamama with the force of 13000 men and was met by
Musailmah on the plain of Aqraba. After a fierce fight the Muslims forces had to retreat and there was
much jubilation in Musalimah’s camp. Though Khalid had been forced to withdraw, he refused to admit
defeat. He regrouped the army under tribal commanders. He created a reserved force of the one thousand
cavalry and kept them under his personal command.
The next day the two armies faced each other in headlong attack.
While the front rank of two armies grappled with each other in single combat, Khalid led the cavalry reserve
to the mounds where Musailmah was camped. The boldness of Khalid’s move took the opposition
completely by surprise. Musailmah’s bodyguards fought bravely but they could not hold guard for long. As
Khalid increased his pressure Musalimah lost his nerve and retreated into a neighboring fortified garden.
With the withdrawal of Musalimah, his army lost the will to fight and they too found safety in seeking refuge
in the garden. The garden was surrounded by a huge wall and the fugitives closed the gate thus shutting
access to the perusing Muslims. The Muslims were anxious to get into the garden and finish the job.
Soon a Muslim soldier Al Baraa ibn Malik asked his fellow men to let him climb the wall so that he could
open the gate by killing the guards there. The soldier jumped in to the garden and opened the gate. The
Muslims entered the garden and the last phase of the Battle of Yamamah had begun.
The Muslim army engaged in a fierce battle with Musalimah’s troops. So bloody was the battle of Garden
that in Arab annals it came to be known as The Battle of Death.
When Musailmah was finally killed by Wahshi al Harb who had killed Hazrat Hamza in the battle of Uhad
the Banu Hanifa surrendered and accepted the offered terms and were readmitted to the fold of Islam.
Many prominent Muslims and huffaz also lost their lives in this battle. Hazrat Abu Bakr after defeating the
false Prophets turned his attention to the uprising in Bahrain, Oman, Mahrah and Hadramaut.
Compilation of Quran
During the time of the Prophet (pbuh) the Qur’an was written on pieces of animal skin and on parts of
bone but was mainly memorised by the companions. At the time of the Prophet (P.B.U.H) death no
official copy of the Quran existed.
• After becoming caliph, Hazrat Abu Bakr waged a war against the false prophet Musailima and many
companions who had committed the Holy Quran to memory were martyred in that battle known as the
battle of Yamamah.
• Hazrat Umar suggested to Hazrat Abu Bakr that the Quran should be compiled. Hazrat Abu Bakr,
however, hesitated and said that he would not do the job left unfinished by the Holy Prophet (P.B.U.H).
According to Hazrat Abu Bakr, “Umar went on persuading me to accept his suggestion till I was convinced
that he was right so I accepted his suggestion.”
• Hazrat Abu Bakr asked Zaid bin Sabit, one of scribes of Divine revelation to collect the Quranic verses
from every part of the Islamic empire and compile them in book form. He was also reluctant but Abu Bakr
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persuaded him. Zaid later remarked, “It would have been easier to carry a mountain on my shoulders,
than to compile the Quran.”
• A commission was appointed headed by Zaid Bin Sabit and its members comprised at least twenty
or twenty five companions who had committed the Quran to memory. Zaid Bin sabit traced out and
collected the chapters of the Quran from every person who had it in their possession. He collected it from
palm leaves, stones, and pieces of wood and people who had committed it to memory.
• Zaid Bin Sabit was not content just finding a written piece of the Quran.
• He also verified it from those people who had heard it from the Holy Prophet (P.B.U.H).
• Though he himself was a hafiz of Quran, he always tried to find a verse in writing before including it
in his manuscript,
• He did not accept any part without two witnesses to it.
• He only accepted those verses which were written in the dialect of Quraish, as it was the original
dialect.
• The verses were written in the order that the Prophet (pbuh) had given, but the surahs were written
on separate sheets.
so that version of the Quran he compiled, was exactly the one, received and arranged by the Holy
Prophet (P.B.U.H).
The script prepared by Zaid Bin Sabit was named “Mushaf” by Abdullah bin Masood. It remained with
Abu Bakr and after his death it was given to Hazrat Umar, who gave it to his daughter and the Prophet’s
widow, Hazrat Hafsa. She kept the Mushaf for many year. Thus it came to be known as Mushaf al Hafsa
i.e Hafsa copy of the Holy Book.
Administration:
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and
the traditions of the Prophet (P.B.U.H).
• Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent
companions in all important matters.
• For the purpose of administration, Arabia was divided into provinces each under a governor, who
was required to lead the prayers, superintended the army, collect taxes, administer justice, and
maintain law and order. He was aided by an Amil who collected revenues and a Qazi who
administered justice.
• There was no regular police department at that time, but whenever any crime came into his notice,
he took strict action against in the light of Quran and the Hadith.
• Abu Bakr selected all his officers, commanders and governors on their merit and not because of
family or tribal consideration.
• He set up a strict standard of accounting of public money. He also gave proper shape to the public
treasury, the Bait-ul-Maal.
• He established military cantonments and maintained a reserve force. He dispatched expeditionary
forces to Iran, Syria and Palestine. As a result, vast territories were added to Muslim Empire.
• He safeguarded and protected the rights of non-Muslim subjects who were granted religious and
cultural freedom. They were allowed to manage their affairs themselves.
• By his efficient administration he preserved the integrity of Islam by suppressing rebellions and
making sure that the Pillar of zakat was enforced.
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• Hazrat Abu Bakr’s caliphate was also significant for the preservation of the Quran.
Main events/ Achievements of Caliphate:

Abu Bakr was elected as the first caliph of the Islamic state in 11A.H/632A.D. He addressed the
community and pledged that the state will be governed according to Islamic principles.
He continued Prophet’s intention of sending expeditions to North and sent Usama bin Zayd to Syria
in 632AD despite all the opposition and threats. It shows that he was obedient to the Prophet’s command
and he continued the policy of the expansion of the Islamic state. Later another force under Khalid bin
Walid advanced into Iraq and then turned west into Palestine to defeat the Byzantines at the battle of
Ajnadain 13 AH/634AD. In this way Abu Bakr began Muslim advance into Syria and Iraq.
He fought against tribes who withheld zakat and apostatized Islam. At that time many hostile tribes
such as Banu Asad, Banu Ghatafan, Banu Murrah and Banu Abbas sent their delegates to Madina and
demanded that they should be exempted from the payment of Zakat. Abu Bakr remained firm and rejected
their demand. These tribes attacked Madina in 632 AD but eventually they were defeated and agreed to
pay Zakat.
Under the influence of the false prophets many tribes renounced Islam. Abu Bakr collected the army
in Madina and divided it into eleven battalions and sent them to different parts of Arabia in order to crush
the apostasy movement. Within a year the control of Islam was reestablished.
After Prophet’s death several false prophets arose in different parts of the Islamic state.
• Of these Aswad al Ansi from Ansi tribe, was first to rise in Yemen. He was killed during Prophet’s
lifetime. Later, his followers grouped and revolted under a man called Qais bin Abd Yaghus, but
eventually they were defeated.
• Tulayha from the tribes of Banu Asad and Banu Ghatafan in Northern Arabia. In 630 AD he converted
to Islam but shortly afterwards he rebelled and proclaimed himself as a prophet. Khalid bin Waleed
defeated him at the battle of Buzaka in September 632 AD.
• Sajjah from Banu Tamim tribe in Iraq she claimed to be a prophetess and collected a force of 4,000
to march on Madina. Khalid bin Waleed crushed her forces. She then joined Musailma and after his
death accepted Islam.
• And the most dangerous one Musailma from Banu Hanifa tribe in central Arabia. he was in
command of an army of 40,000. In December 632 AD Abu Bakr first sent Ikrmah and Shurabil. when
they were defeated then he sent Khalid bin Waleed with an army of 13,000 men . A hot contest
followed in which Muslims were victorious. It came to be known as the battle of Garden of Death.
This battle led to the compilation of Quran.
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and
the traditions of the Prophet (P.B.U.H).
Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent
companions in all important matters.
For the purpose of administration, Arabia was divided into provinces each under a governor, who was
required to lead the prayers, superintended the army, collect taxes, administer justice, and maintain
law and order. He was aided by an Amil who collected revenues and a Qazi who administered justice.
There was no regular police department at that time, but whenever any crime came into his notice, he
took strict action against in the light of Quran and the Hadith.
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Abu Bakr selected all his officers, commanders and governors on their merit and not because of family
or tribal consideration.
He set up a strict standard of accounting of public money. He also gave proper shape to the public
treasury, the Bait-ul-Maal.
He safeguarded and protected the rights of non-Muslim subjects who were granted religious and
cultural freedom. They were allowed to manage their affairs themselves.
By his efficient administration he preserved the integrity of Islam by suppressing rebellions and making
sure that the Pillar of zakat was enforced.
He arranged for a compilation of Quran at the suggestion of Hazrat Umar when many memorisers of Quran
were martyred in the battle of Yamama against Musailima and appointed Zaid bin Sabit along with 20 to
25 scribes to accomplish this task. First copy was named Mushaf by Abullah bin Masood.
He died in 13 AH/634 AD.
 Questions from Past Papers
 O/N 2009
3. (a) Describe Abu Bakr's activities against the false prophets and apostate tribes. [10]
 O/N2011
3. (a) Describe the main events of the caliphate of Hazrat Abu Bakr. [10]
 O/N 2012
4. (a) Write about the election of Abu Bakr as caliph and how he dealt with the false prophets during his
reign. [10]
 M/J 2014
3. (a) Write a detailed account of the four false prophets, and how the caliph Abu Bakr defeated them.
[10]
 O/N 2014
3 (a)Write an account of the Battle of Yamama fought during the caliphate of Abu Bakr. [10]
 M/J 2015
5(a)Write about any two major events that took place during the caliphate of Abu Bakr.[10]
 M/J 2016
3. (a) Write a detailed account of the battle of Yamama, and of the compilation of the Qur’an during the
caliphate of Abu Bakr. [10]
 O/N 2017
3(a) Write a detailed account about the election and administration of Abu Bakr. [10]
 M/J 2018, O/N 2019
3(a) Write a detailed account of Abu Bakr’s achievements as Caliph. [10]
 O/N 2018
4(a). Write an account of the campaign led by Abu Bakr against the tribes refusing to pay Zakat. [10]
 O/N2020
3(a). Write an account of how Abu Bakr led the Islamic empire when he became the first caliph. [10]
 M/J 2021(21)
3(a) Write an account of the false prophet Musailimah and the battle fought against him in 632.[10]
 M/J 2021(22)
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3(a) Give an account of the election of Abu Bakr and the expedition he sent to Syria soon after becoming
caliph.[10]
Unseen Topics
3 (a) Trace the expansion of the Islamic empire under the rule of the caliph
‘Abu Bakr. [10]
The Islamic state under Hazrat Abu Bakr was surrounded by the two great Empires. On its northeastern side
was the Border of Persian Empire while the Northern part of the peninsula was bordered by the Byzantine
Empire (the Eastern Roman Empire). It consisted of Syria, Palestine and Egypt.
The Persian Empire wanted to wipe out the Muslims who in turn felt endangered by the Persian threat.
Hazrat Abu Bakr also wanted to spread Islam and so taking advantage of the unrest in Persia. Muslims made
raids on various part of Persian Empire.
In 632 AD, the Kindi tribe in Hadramount broke into revolt and refused to pay taxes. Hazrat Abu Bakr
directed an army to Hadramount. The apostates were killed and others surrendered. In the same year the
Battle of Kazima took place in Eastern Iraq.Hazrat Abu Bakr sent an army under Khalid Bin Waleed. Four
other columns under different commanders also proceeded to reinforce the Muslim Army. Khalid Bin
waleed invited Hurmuz, the Persian commander to accept islam, pay Jizya or engage in combat. He agreed
to fight and set out from Uballa to Kazima. The Persians were linked in chains and because of the heavy
Muslim attack, they retreated. Due to the chains they were trapped and suffered defeat.
After the Battle of chains (Kazima), some other small Skirmishes took place to Mazar, Walaja, Ullies, Anbar,
and Enat-Tamar in which the Muslims defeated the Persians one after the other. After these Conquest,
Khalid Bin waleed conquered Hira, Damat-Ul-Jandal and Firadalso. After the fall of Hira, thae whole of
South and most of North Iraq was conquered and the Persians subdued.
Byzantines began to conspire against the Muslims in co-operation of Bedouin tribes on the Syrian border.
Hazrat Abu Bakr raised a big army and divided into four corps each comprising of 7000 men. They were
given under command of Amr Bin Aas, Yazeed Bin Abu Sufyan, Shurabil Bin Hasanah and Abu Ubaidah
bin Jarrah. The first encounter of Muslims took place at Basra in which Muslims were victorious. Then the
Battle of Ajnadein took place. The byzantine Emperor, Heraclius sent an army of 250,000 men against the
Muslims army of forty thousands. Again the Romans were badly defeated.
After this success, Muslims advanced towards Damascus and laid siege to it. In the meantime. Hazrat Abu
Bakr fell ill and died in August 634 AD. This campaign was left incomplete
Apostasy Wars:
Campaign in Bahrain:
During the lifetime of the Holy Prophet (P.B.U.H) Mundhir the ruler of the Bahrain had accepted his
invitation to Islam and converted under his influence most of the people of Bahrain also accepted Islam.
Mundhir died soon after the Holy Prophet (P.B.U.H) and his death led to anarchy and chaos the people of
Bahrain apostatized except for Jarud, the leader of Bahrain, from the tribe of Banu Abdul Qais , who
remained firm in the allegiance to Islam and dissuaded his tribe from apostasy . However Munhiz a
descendant of Arab kings of Hirah took over and pledged to fight against Islam.
Al-Hadrami the Muslim envoy to Bahrain left for Madina to seek help from Hazrat Abu Bakar and
returned to Bahrain with Muslim force. He had a ditch dug around his camp and waited for a suitable
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opportunity to overpower the enemy. One night there was considerable noise from non-Muslim camp
where they were celebrating their national festival and were heavily intoxicated. Al-Hadrami ordered his
forces to take up arms and cross the ditch and pounce upon the enemy. The surprise attack unnerved the
rebel who fell into disarray and were subdued by the pursuing Muslim forces. Munhiz’s men laid down
their arms and along people of the Bahrain were admitted into the fold of Islam.
Campaign in Oman, Marah and Hadramaut
In Oman a false Prophet Laquit bin Malik rose to prominence and capture political power. A Muslim force
under Hudaifah was sent to Oman. In battle of Daba, Laquit and ten thousand of his followers were killed.
The Oman forces surrendered and people of Oman joined the fold of Islam.
In Mahrah the people had apostatised but instead of fighting against Muslims they fought among
themselves for political power. The Muslim allied with minority and fought against the majority who were
subsequently defeated. The people of Mahrah repented and were reconverted to Islam
In Hudramaut there was revolt led by the tribe of Ash’as. When Muslims forced defeated them. They
retreated to the fortified city of Nujair. The Muslim army laid siege to the city which was finally captured
in February 633.
Persians
The Battle of Chains:
khalid ibn al-Waleed was ordered by Hazrat Abu Bakar to proceed to the Persian border and four more
battalions were sent to reinforce the Muslim army. Upon reaching the border Khalid sent a letter to
Hurmuz the Persian commander giving him three options: accept Islam, pay jizya, or be prepared for war.
Hurmuz an ambitious and confident commander accepted the third option and collected his forces to
meet Muslim army at Kazima. Upon arrival the Persian army had to immediately engage in battle as
Muslim army was already there, prepared to face Persians. The Persian soldiers are linked with chains to
encourage them to fight with unity and to prevent any soldier from retreating this was what gave battle
its name. However the chains had one drawback; in case of defeat the men could not retreat as chain
acted as fetters. The Muslim attack was ferocious and Persian were left with no choice but to retreat.
Here their chains became a death trap for them. Tabari also writes about the chains restricting the
Persian escape for whom this battle was humiliating defeat. Hurmuz along with thousands of his soldiers
was killed and the Muslims took many others as prisoners of war.
Following on from the battle of chains the Muslims forces defeated the Persians at Mazar, Walaja and
Ulleis. After the victory at Ulleis the Muslim army advanced to Hira where upon hearing of Khalid and his
army, the governor with his men abandoned the city and fled to Madina. With Hira under Muslim control
the whole of Central Iraq came under the rule of Caliphate.
Khalid Ibn al-Waleed now turned to Anbar, an important commercial center in Western Iraq. Walls and
deep ditch protected the city. khalid chose a narrow point to cross the ditch and then went on to
slaughter the old and weak camels of the army and filled with the ditch with their carcasses. Muslim army
crossed over the pile of carcasses and attacked Anbar, whose governor surrendered on the condition that
the Muslim would allow them to withdraw in safety. After Anbar, another fortified town, Enat-ul-Tamar
was taken by the Muslim after a few days siege and the region came under Muslim rule.
Byzantines
Fall of Bostra
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Hazrat Abu Bakr in February 634, called for a jihad to confront the Byzantines who were conspiring against
the Muslims with the Bedouin tribes on the Syrian border. A large army assembled in Madina response to
Caliph Call. Hazrat Abu Bakar divided the army into four units each consisting of 7000 men under Amr ibn
al-Aas, Yazid ibn Abu Sufyan, Shurahbil ibn al-Hasanah and Abu Ubaydah ibn al -Jarrah. These army fought
successfully but when Heraclius came to know of his conflict he despatched a large force under the
command of his brother Theodorous. When Hazrat Abu Bakr heard of his development he asked Khalid ibn
al-Waleed who was then at Iraq border to join and lead the Syrian campaign khalid marched from Hira with
9000 of his best men and reached Syrian in 18 days a swift march in those time across an unrelenting desert
terrain.
Instead of advancing to Damascus Khalid met the Muslim army under Shurahbil’s command at Basra and
sent word to Abu Ubaydah to join him there. When the Muslim army met the Byzantines khalid invited his
commander Romanus to fold of Islam; after discussing and understanding the different aspects of the
faith Romanus accepted Islam. After this turn of events, the Byzantine army lost courage they withdraw
into city and locked the gates. Romanus then guided the Muslims into the city through underground
passage in the darkness of night. The Byzantine were killed in large number and the surviving ones
surrendered. The Battle of Basra was the first and most significant victory of the Muslims in Syria.
Battle of Ajnadayn
The Byzantine Emperor Heraclius in reaction to the defeat of Basra mobilised a huge force against
Muslims in Ajnadayn. Khalid ibn al-Waleed also ordered all the Muslim armies to assembled at Ajnadayn.
The 40,000 strong Muslim drove wedges in the Byzantine army once the fighting started; their
commander was killed and Byzantine army retreated from the battlefield .The Muslim pursued the fleeing
army and killed a large number of them.
After their success in Ajnadayn, the Muslim army marched towards Damascus and were met by Byzantine
forces a few miles away. The Muslims were once again victorious and the remaining Byzantine force fled
back into city. The Muslim army laid siege to Damascus but did not proceed further as they received the
sad news of Hazrat Abu Bakar passing away. Damascus was finally conquered during the Caliphate of
Hazrat Umar the second Caliph.
3.(b) The Prophet called Abu Bakr ‘al-Siddiq’ (Testifier of the Truth). How did Abu Bakr live
up to his title during his caliphate? [4]
• During his caliphate, Abu Bakr fought to uphold the finality of the Prophet (pbuh) in the wars against
the false prophets;
• he refused to give in to the demands of those who wanted to be exempted from paying zakat and
fought battles with them, and
• he preserved the word of God by having the Qur’an compiled.
• Abu Bakr always stood by the truth and fought to maintain it, by which he lived up to the title of ‘al-
Siddiq’ (Testifier of the Truth) which the Prophet (pbuh) had given him when he was the first to
believe the Prophet’s (pbuh) account of mi’raj
(b). Why did Abu Bakr think it of great importance to defeat the false prophets? [4]
If the false prophets were not defeated by Abu Bakr, the teachings of Islam could have been corrupted; the
purity of the religion would have been lost and many who called themselves Muslims in reality would be
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following a man made faith. The first pillar of Islam would have been challenged as the second part of the
Shahada which deals with risala (prophethood) and finality of the Prophet Muhammad would be
contradicted if one believed in the so called prophets after Muhammad so the existence of the false
prophets was a great threat to survival of Islam. The apostasy wars confirmed that the Muslim state was
one under the leadership of one Caliph.
(b). Why is Abu Bakr called the Saviour of Islam? [4]
He was called the Saviour of Islam because he fought to prevent the break-up of Islam. The false prophets
and apostates threatened the uniqueness and unity of Islam and could not be allowed to continue their
activities. Hence when he became Caliph he not only gave new heart to the Muslims after the Prophet
(P.B.U.H) passed away but helped the community of Muslims against its many enemies. In his short term
as caliph he defeated the tribes who withdrew from Islam and made them stay Muslim and he fought and
won against tribes who refused to pay Zakat. He also defeated the false prophets and thus kept the unity
of Islam when there was much danger. His arrangements for the first compilation of Quran for the guidance
of future generations also make him the saviour of Islam.
3(b) What was the importance of this battle to future generations of Muslims?[4]
• Battle of Yamama marked the end of the false prophets and Abu Bakr could now establish the
Islamic empire on a firm footing.
• Musailimah was changing the key principles of Islam and with this battle the core teachings of Islam
were saved from being altered and corrupted.
• The first pillar of Islam would have been challenged as the second part of the Shahada which deals
with risala (prophethood) and finality of the Prophet Muhammad would be contradicted if one
believed in the so called prophets after Muhammad so the existence of the false prophets was a
great threat to survival of Islam.
• Post-Yamama the Muslims were united as one and could go on to deal with other forces that were
against Islam.
• The battle also led to the compilation of the Qur’an.
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Hazrat Umar’s (R.A) caliphate

Administration
M/J 2011
3 (a) Write a detailed account of the administrative measures put in place by ‘Umar during
his caliphate. [10]
M/J 2015
3 (a) ‘‘Umar’s caliphate is regarded as a golden era in Islamic history.’ Write an account of
how ‘Umar ruled during his ten year caliphate. [10]
M/J 2017
3(a) ‘Umar made several administrative reforms during his ten year caliphate. Write an account
of at least five of them and say how these reforms helped make his rule so admirable. [10]
Hazrat Umar not only conquered a vast empire during the ten year of his Khilafat but also consolidated it by an
effective system of administration. As an administrator, he remained a model for all rulers who followed him and
his administrative reforms make his caliphate a golden period of early Islamic history. Despite being the ruler of a
mighty empire he lived a very simple life. Once he said about his salary from Bait ul Maal, “Nothing is Halal for me
and for my family from Allah’s money except a dress for summer and a dress for winter and a salary equal to the income of
an average citizen. I am no more than an ordinary Muslim amongst you.”
1. Hazrat Umar made the constitution of the state based on democracy. He established the Majlis e Shura
consisting of prominent companions of the holy Prophet from both Muhajirin and Ansars. Hazrat Umar
consulted this body in all matters. He also constituted a larger body called the Majlis –e- Aam, consisting of
Muhajirin and Ansar and representatives of various tribes. This was called into session on special occasions.
2. Judiciary was established under the Qazi. The judiciary was made completely independent and impartial.
Even the caliph could be called to the court. Once he was called to the court, but when the judge stood up
as he entered to show respect , he was displeased.
3. He took steps to give the Islamic State a clean and efficient administration. The State was divided into
Provinces and each province was placed under an efficient Governor called the Wali or Ameer. The wali was
not only the ruler of the province but also the military and religious head. The provinces were furthers
divided onto districts and placed under Amils (administrators).
4. The bait ul maal (Public treasury) was under Amils. After meeting the expenditure of the State, the
additional wealth was distributed among the Muslims based on three principles: relationship with the holy
Prophet; priority of conversion to Islam and military services to Islam. In this way, all Muslims had share in
the baitul- Maal or the public treasury.
5. He made the government finances safe from misuse and kept corruption out of government. All
appointments were made in consultations with the Majlis e Shura. The appointee required to give a written
undertaking to lead a simple Islamic life. He had to submit particulars of his property and assets, so that on
his retirement, it may be seen whether he had amassed wealth by illegal means. Hazrat Umar used to receive
secret reports from officers specially appointed for this purpose.
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6. Hazrat Umar set up a department of finance with the name of Diwan,. The function of the Diwan was to
regulate the receipt and expenditure of the caliphate’s revenues It is said that there was so much economic
prosperity during the caliphate of Hazrat Umar that there was hardly any citizen in need of zakat
7. Umar established new towns like Basra, Musal and Kufa and Fustat. He made new highways, roads and out
posts on the roads. The conquered lands were surveyed.
8. Umar made special effort for construction of Mosques and schools. Teachers were sent to the villages to
teach the Holy Quran to the villagers. He introduced the Muslim Hijri Calendar, the system of old age
pension and census of the population of the Muslims State. Thus, he laid the foundation for the
development of modern cities by introducing the departments of Police and Jails. He also made a canal
system for the well-being of farmers.
9. Hazrat Umar maintained a well-disciplined army which was divided into cavalry and infantry. He was
particularly concerned about welfare of his soldiers. He ordered them to live in cantonments.
10. Umar paid special attention to the well-bieng of Dhimmis(minorities), and settled their matters in
consultation with their representative.
Hazrat Umar stands unparalleled in every aspects of administration in the History of Islam.
Wars against Persians:

M/J 2016
3 (a) The conquest of Persia was one of ‘Umar’s great achievements. Write an account of any
two battles fought with the Persians during his caliphate. [10]
1. Battle of Namarraq:
During the Khilafat of Hazrat Abu Bakr, Muslims under Musanna and Khalid bin Walid conquered the kingdom of
Hira. The Persians became furious and tried to recover it from the Muslims. The Persian King sent Rustam, a famous
general, to fight the Muslims. Khalid bin Walid had already left for Syria and so Musana was left alone on the Persian
front. Hazrat Umar sent an army under Abu Ubaid to reinforce the army of Musana. A battle was fought at Namarraq
in which the Persians were defeated.
2. Battle of Jasr(Bridge):
After the defeat of the Persians in the battle of Namarraq, they again met the Muslims under the command of
Bahman (634 AD). The Euphrates lay between the two armies. Against the advice of the Muslim leaders, their
commander Abu Ubaid Thaqafi, decided to fight across the river.
A bridge of boats was built across the river and the Muslims crossed it. After crossing the river, Abu Ubaid ordered
that the bridge should be broken so that Muslim soldiers would not think of retreating. But then, they found
themselves at a disadvantage. The ground was uneven and the army could not move freely. A thick wall of war
elephants shielded the Persians. The Arab horses, which had never seen the war elephants before were terrified
and this led to confusion and the Muslims cavalry, got disorganized.
In the scuffle that followed, a white elephant knocked down Abu Ubaid and trampled him. One after another, the
Muslim commanders were martyred. This made the Muslim army lose heart and they rushed for the bridge but the
bridge had already been broken .
Musanna bin Harith, who was now that the commander of the Muslim army ordered the re-building of the bridge.
In the meantime, he held back the enemy with a small force asking others to cross the river. He himself was the last
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to cross. The Muslims suffered heavy losses. Out of a total strength of nine thousand, only three thousand could be
saved. This Battle is also known as the Battle of Bridge.
3. Battle of Buwaib:
After the disaster at Jasr, Hazrat Umar sent messengers to all parts of Arabia inviting the Arabs to participate in war
against Persians. In response this call many Muslims and Christians gathered round the standard of Islam. The
Persians sent a strong force 200000 against the Muslims under the command of Mehran, who was regarded as an
expert in the Arabian way of War. The Persian Army marched to Euphrates and camped on the east bank of the
Euphrates River. Mehran sent a messenger to Musanna to inquire if the Muslim would like the Persians to cross
over to their side. The Muslims had a bitter experience of crossing the river in the Battle of Bridge. So they asked
the Persians army to cross river. The following day, the Persians army crossed over and the two armies met at
Buwaib. The Persians were several times more in numbers, but the Muslims fought desperately. A young warrior of
Taghlib tribe killed Mehran. With his death, the tide of the battle was turned and the Persians began to flee in
disorder. Musana, at once, captured the Bridge this prevented the Persians from crossing the river. Finding no other
way to flee thousands of them were drowned while other died in large number on the battlefield. In this battle the
majority of the Persians army was destroyed.
4. Battle of Qadisiya:
Following the humiliating defeat at Buwayb the Persians once again prepared for battle against the Muslims. Hazrat
Umar in response organised a force of about 30000 and choose Saad bin Abi Waqas a veteran from Badr to lead
them. The Muslims army camped at Qadissiya a little town among the palm groves on the very edge of the settled
lands of Iraq. A contingent which had been called by the caliph from the Syrian front also reinforced the Muslim
army and in 636 the battle of Qadissiya was fought between the Muslims and the Persians.
Despite its enormous importance very little is known of the course of this battle. Arab accounts begin with the
recruitment and dispatch of the army from Madina, after whose arrival on the borders of Iraq a delegation of Muslim
elders was sent to Yazdegird the Persian emperor inviting him to accept Islam ,pay jizya or to arbitrate for war. The
arrogant emperor was contemptuous of the Arabs while the Muslim delegation remained patient and courteous
but to no effect. A stand-off lasting 3 months took place with skirmishes against border settlements in which the
Muslims were successful and during which time there were desertions and defections from the Persian side. As a
resulted of which Muslim army got increased to 30000 whereas the Persians lost their strength which came down
60000 from 120000. Finally, Rustam attacked the Muslims by crossing the river. Saad bin Abi waqas employed best
strategies making the best use of his archers to overcome elephant corps and using his force to break the Persians.
The battle lasted for three days, on the third and final day of this battle, the Persians decided to attack the Muslims
early in the morning and to get a decisive victory. But Muslims were ready to fight back and the Persian forces
started to flee from the battlefield. Rustam was caught and killed while trying to swim to safety and the Persians
were routed. Sa’ad chased them to Babal where they sought refuge and then after a 2 month campaign Muslims
captured Mada’inthe Persian capital. The emperor and his family and nobles fled. Two thirds of the Persian army
was killed and the Muslims lost a fifth of their men in this battle.
This was a decisive battle in the history of Islam, it shattered the strength of the Persian Empire and many people
of the conquered areas accepted Islam. Following this victory the whole territory between the Euphrates and the
Tigris came under the Muslims.
5. Battle of Jalula
The Persian King took refuge in Hulwan and asked his forces to advance. Then occupied Jalula near Mada’in. They
did great preparation and converted the town into a fortress by digging trench around it. Muslims laid the siege
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which lasted for seven months. Finally, they had no option but to come out and fight. The fighting continued fiercely
but late in afternoon Allah helped Muslims with a severe storm, Persian resistance broke down, and they dispersed
in all directions. Muslims pursued and killed them in large numbers. They occupied Jalula and the residents
surrendered on the usual terms of Jizya.
6. Battle of Nihawand
Between the years 638-639 Arabia was struck with a great famine and plague but the expansion of the Islamic
territories continued. On the other hand the Persian ruler Yazdegird’s people to incite rebellion against the Muslims
and skirmishes ensued. When Hazrat Umar heard that Yazdgard was determined to recover his control of the rich
plains of Mesopotamia (Iraq) and was trying to rally support and muster troops at the city of Nihawand he sent
letters to Kufa and Basra ordering that the armies should assembled.
The Muslim armies subsequently gathered and marched on to Nihawand. One force was ordered to station itself
on the borders between the provinces of Fars and Isfahan to prevent the Persians sending reinforcement from the
south. The Muslim army of 30000 was much smaller than the Persian force of 60000.
The Muslim army on reaching Nihawand found the Persian army drawn up on the near side of a ravine which was
later to prove fatal to many of them. They had also fortified themselves behind trenches. The Muslims tried to storm
them out but without success and the disciplined Persian emerged from their fortified positions only when it suited
them. After a few days, the Muslim leader met in a council of war to decide a better course of action. It was decided
that the cavalry would advance and pretend to attack the trenches and then withdraw to lure the Persian from their
positions. However, their commander Nouman ibn Muqarrin kept the main Muslim army in check until the day was
almost over. they finally attacked the enemy, victory came quickly.
The Persians began to flee and surrender of the towns soon followed the military victory. The victory at Nihawand
came to be known as fath al Futuh the victory of victories.
M/J 2013
5 (a) Give an account of the following two battles during the rule of ‘Umar [10]
• Battle of Qadisiya;
• Battle of Yarmuk.
M/J 2018
3(a) Write a detailed account of two battles under the caliphate of ‘Umar. [10]
Wars against Romans:
1. Siege of Damascus
Hazrat Khalid bin Waleed had laid siege to Damascus a few days before Abu Bakr’s death, During Umar’s Caliphate
he added Damascus, Jordan and Emmessa one after the other to the Muslim Empire. Damascus was known for its
wealth and culture. Syrians were hoping reinforcements from Heraclius but it did not happen, instead the Muslims
swam across the moat and using rope ladders scaled the wars. When Syrian panicked and threw open the gates to
escape, the remaining Muslim force rushed in and occupied the city.
2. Battle of the Fihl
Battle of the Fihl 635 AD resulted in the addition province of Jordan in the Islamic Empire. The site was on the
western side of Lake Tiberias where the water channel separated the Muslims from the Christians, who were waiting
for reinforcements and offered negotiations hoping the Muslims would back down.
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Abu Ubaidah sent Muadh ibn Jabal as his emissary. The Christians tried to impress the Muslims with their pomp and
ceremony, but Muadh was not be deflected. He offered the Christians an invitation to Islam or else to become
dhimmis by paying Jizya, or else to settle the matter through war.
These measures being fruitless, the Roman attacked the Muslims in small groups. Khalid saw through this tactic and
gradually retreated drawing the enemy forces further in; he then surrounded them and launched a furious attack.
The Roman suffered heavy casualties and those who survived scattered and fled. Thus Jordan was secured and
Hazrat Umar sent specific instruction on how to deal with the conquered people and their land.
3. Battle of Yarmuk:
Fought in the summer of 636 the battle of Yarmuk was a major conflict between the Byzantines and the Muslims.
When the reports of the fall of Damascus, and defeat at Fihl and Hims were given to Heraclius he was determined
to recover Palestine for Christian rule. He issued orders to mobilize troops from all corners of his empire and it is
believed that the Roman emperor sent an army of 260,000 men against the Muslims who were 40000.
Khalid ibn al-Walid began to group his forces along the River Yarmuk. Hazrat Umar was in contact with the
commanders and he sent them the message of advice and encouragement. Negotiations between the two armies
were held in which the Romans tried to convince the Muslims and even offered Muslims large amounts of money
if they left Syria and returned to Arabia. Khalid responded with reasons and declined the Roman’s offer. He
elaborated on the positive changes that Islam had brought about in the Arabs and invited the Romans to accept
Islam or else to get protection by payment of Jizya. But when he was met with a refusal he returned to prepare his
Army for the inevitable conflict.
Khalid bin Waleed addressed his men urging them to stick together and fight in union .Major battle was fought
towards the end of August 636AD when the Muslims pretending to retreat from their positions lured the Byzantines
into the rough terrain, where they were ambushed. During the battle the Byzantines cavalry became separated
from the infantry enabling the Muslim cavalry to inflict great damage on them. Khalid had divided his cavalry into
small squadrons to make them appear numerous to the enemy. The Byzantines were also unsettled by a dust storm.
Their main army now driven west was trapped in rugged valleys with the cliffs of the Yarmuk gorge behind them.
Khalid captured the old Roman bridge across the valley of Ruqqad and Muslims forces stormed the Byzantines camp
at Yaqusa. The Byzantines were further demoralized by rumors that Christian Arabs had defected to the Muslim
side
The war strategies of the Muslim commanders paid off and the battle lasted 6 days. By the afternoon of the 6th
day only one third of the Byzantine army remained, the rest had either been killed or had fled. The Muslim loss of
life was 9000 men.
The battle of Yarmuk was a great victory for the Muslims. The power of Byzantine was completely crushed and Syria
fell in the hands of the Muslims. Heraclius moved his capital to Constantinople. The city of Jerusalem, which was
besieged by Amr ibn al Aa’s since the Yarmuk conflict and had withstood surrender, with the arrival of Abu
‘Ubaydah realised the futility of their position and agreed to surrender but only to the caliph.
4. Siege and Conquest of Jerusalem, 637
Though the Muslims had been successful in securing all of Syria, the city of Jerusalem, besieged by Amr ibn al Aas since the
Yarmuk conflict, had withstood surrender. It was only when Amr’s army was reinforced by Abu ‘Ubaydah and Khalid’s forces,
that the inhabitants of Jerusalem realized the futility of their position and agreed to a surrender, but on the condition that the
Caliph would himself come to sign the treaty.
Jerusalem was one city whose conquest was more symbolic than of military importance and hence Hazrat Umar agreed to
personally be present at the surrender of Jerusalem in 637. To make this journey he set off which one slave and a camel
between them. When the Patriarch Sophronius, an Arab Christian who had risen to become one of the leading figures of the
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Greek Church in Jerusalem, witnessed the simplicity and humility of the Caliph he is reported to have said:’ Verily Islam has
exceeded all the religious.’
The terms of the treaty signed with the leaders of Jerusalem were similar to others put in place throughout Syria. What was
unique about the Muslim conquest of Jerusalem was that the new governors allowed Jews, who were banned from the city
of the Byzantines, to come here to worship for the first time in over 500 years. The Qur’an holds Christian and Jewish religious
in special esteem calling Jews and Christians, “The people of the book (Ahl-ul-Kitab).” While acknowledging the right of
Christians and Jews in Jerusalem, Hazrat Umar RA was keen to send the message that this city also belonged to the
Muslims.Jerusalem was the city to which the holy Prophet pbuh had travelled from Makkah during M’airaj, and where he led
the prophets of the past in prayer, before ascending to heaven. There could be no minimizing the importance of Jerusalem in
the Islamic tradition, and within mind Hazrat umerRA set about the cleaning the Temple Mount, erected the first version of the
al- Aqsa mosque, the third holiest site in Islam
A deputation from Jerusalem waited on Hazrat Umar and a treaty was drawn up. According to the treaty, security of life and
property were granted to all citizens of Jerusalem. The safety of churches and other religious buildings was provided for. The
citizens were required to pay Jizya. Those who refused to comply were asked to leave the city.
Then the Caliph expressed his desire to be led to some place where he could offer thanksgiving prayer. He was led to a church.
He refused to pray their on the ground that he would set an example for the Muslims of the following generation to forcibly
convert churches into mosques. He was then led to a place where Prophet David used to pray.
5. Conquest of Egypt
Hazrat Amr ibn Aas realized the strategic importance of this region and asked the Caliph for the permission of an
expedition who made him in charge of 4000 men. Amr approached the massive and well defended fort at Fustat. He requested
for reinforcements and Umar sent them with four commanders. Amr handed over the operation to Zubair who captured the
fort after a seven month long siege. This fort later became the garrison town of Fustat.
After Fustat, Amr laid the siege to Alexandria. There were 50000 Christian forces and Muslims were 12000. The siege lasted
for a long time. Umar wrote a strong worded letter, expressing his displeasure on the pace of events. In the meantime
Heraclius, the Byzantine Emperor died. The Muslims then intensified the attacks. After the battle, Alexandria was conquered
and Muslims became the masters of Egypt.
Expansion of Islamic State
M/J 2009
3. (a) Trace the expansion of the Islamic empire under the rule of the caliph ‘Umar. [10]
Hazrat Umar bin Khattab succeeded to caliphate in 13 A.H. / 634 A.D. He took the title of “Amir Ul
Momineen” (Commander of the faithful). He was a brave and straightforward person. He continued the expansion
of the Islamic state and during his caliphate the frontiers of Islamic state expanded greatly. The vast Ares of the
Roman and Persian empires were brought under Islamic rule. Muslim armies conquered Syria, Iraq, Persia and Egypt
after fighting a series of decisive battles.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles of
Namaraq and Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander was
killed. Muslims responded back in November 634 A.D. When they fought against the Persians at Buwaib under
Musanna, Muslims were victorious in this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army of 60,000 under their famous commander Rustam. The report
of the new situation was sent to Hazrat Umar. He sent Saad bin Abi Waqas with an army of 30000. After a prolonged
battle at Al Qadisiya in 15 AH/636 AD the out-numbered Muslim army defeated the Persian troops under Rustam
and recaptured Hira and other areas in Iraq. It was a decisive battle which broke down the strength of the Persians.
After this the Muslim army advanced and captured Mada’in and Jalulah one after another and signed a Treaty of
peace with the Persians. Despite the treaty, the Persians continued their conspiracies against Islamic state.
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Therefore, Muslims had to fight against them at Nihawand in 21 A.H./ 642 A.D. a battle took place in which 30,000
Muslims defeated 60,000 Persians. The Persian king Yazdgard fled from the battle field. It was the last battle against
the Persians which sealed the fate of Persian Empire and the whole of Persia came under Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility against
the Islamic state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah bin al Jarrah
defeated the Romans and captured areas of Byzantine empire , which was the Eastern province of Roman empire.
Muslim army laid siege to Damascus till 635AD and then they had to fight against them in the battle of Fihl which
resulted in the conquest of Jordan. Then Muslims advanced and fought in the battle of Yarmuk in Palestine in 15
A.H/636 A.D. An army of 40,000 Muslims defeated 2,60,000 Byzantines after a battle which lasted for 6 days. As a
result of this battle, Muslims conquered Syria. In October 636 AD Muslims recaptured Damascus under Abu Ubaidah
bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem and later Khalid bin Waleed also joined him. The Christian
Patriarch Sophronious offered to surrender on the condition that the Caliph himself should come to Jerusalem. This
was accepted and Hazrat Umar signed an agreement that guaranteed safety and security of the people of Jerusalem.
Finally, Muslim army advanced under Amr bin Aas and laid a siege and after the battle of Alexandria captured Egypt
in 18 A.H. /639 A.D.
Main Events/Summary of Caliphate:
O/N 2011
3 (a) Briefly describe the main events of the caliphate of Hazrat ‘Umar . [10]
Hazrat Umar ibn al-Khattab succeeded to the caliphate in 13 AH/634 AD. As well as the title ‘Successor of the
Successor of the Messenger of Allah.’ He also took the title of ‘Commander of the faithful’, ‘Ameer al Mu’mineen’.
He continued the expansion of Islam begun by the Prophet (pbuh) and Hazrat Abu Bakr and under his rule, Muslim
army gained control in Syria, Iraq, Persia and Egypt. A series of decisive battles brought these vast areas under
Islamic rule.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles of
Namaraq and Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander was
killed. Muslims responded back in November 634 A.D. When they fought against the Persians at Buwaib under
Musanna, Muslims were victorious in this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army .After a prolonged battle at Al Qadisiya in 15 AH/636 AD the
out-numbered Muslim army defeated the Persian. Muslim army advanced and captured Mada’in and Jalulah one
after another and signed a Treaty of peace with the Persians. Despite the treaty, the Persians continued their
conspiracies against Islamic state. Therefore, Muslims had to fight against them at Nihawand in 21 A.H./ 642 A.DIt
was the last battle against the Persians which sealed the fate of Persian Empire and the whole of Persia came under
Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility against
the Islamic state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah bin al Jarrah
defeated the Romans and captured areas of Byzantine empire , which was the Eastern province of Roman empire.
Muslim army laid siege to Damascus till 635AD and then they had to fight against them in the battle of Fihl which
resulted in the conquest of Jordan. Then Muslims advanced and fought in the battle of Yarmuk in Palestine in 15
A.H/636 A.D. In October 636 AD Muslims recaptured Damascus under Abu Ubaidah bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem, Christians offered to surrender on the condition that the
Caliph himself should come to Jerusalem. This was accepted and Hazrat Umar signed an agreement that guaranteed
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safety and security of the people of Jerusalem. Finally, Muslim army advanced under Amr bin Aas and laid a siege
and after the battle of Alexandria captured Egypt in 18 A.H. /639 A.D.
Hazrat Umar introduced many administrative reforms during his caliphate. He established a Majlis-e-Shura
consisting of prominent companions of the Holy Prophet. He also constituted a large body called the Majlis-e-
Aam consisting of Muhajirin and Ansar and representatives of various tribes. The state was divided into
provinces and each province was placed under an efficient governor called the Wali or the Ameer. The Wali
was not only the ruler of the province but also the military and religious head. Hazrat Umar entrusted the
Qazis with judicial functions. The Qazi was completely independent of the provincial governor. He also
established a department of finance under the name of Dewan. He made garrison towns in Basra and Kufa for
his soldiers. Pension was given to the retired soldiers. For implementation of Quranic teachings special steps
were taken such as regulation of Salat and fasting. He also started the Islamic Hijri calendar.
3.(b) How does ‘Umar’s conduct at the surrender of Jerusalem set an example for Muslims? [4]
Hazrat Umar’s conduct at the time of the surrender of Jerusalem sets an example for today’s Muslims. He entered
Jerusalem accompanied by just one servant and a camel between them which they rode in turns which shows the
importance of the kind treatment of our servants and subordinates. He signed a treaty according to which the
inhabitants of Jerusalem were granted complete security of their life and property. It emphasizes on people’s
freedom to practice their own religion and the protection given to their places of worship. The Quran says, “Let
there be no compulsion in religion.” His conduct therefore sets an example of simplicity, humility, a respect for all
faiths and tolerance.
4.(b) ‘Umar’s unbending attitude led to his assassination’. What can Muslims learn from this? [4]
3(b)In your opinion what lesson(s) can be learnt from the martyrdom of ‘Umar? [4]
Hazrat ‘Umar went about conducting the affairs of the caliphate even though there was a threat to his life, he did
not increase the security around him, nor did he succumb to the demands of Abu Lulu who threatened his life for
not relieving him from paying a tax.
Muslims today should learn from Hazrat ‘Umar’s action and have complete faith in Allah and believe that only He
is the giver and taker of life.
leaders sometimes have to take unpopular decisions which could cause them difficulty but they must never opt to
take the easy option rather they should do what is right; they must not shy away from their responsibilities for the
sake of personal safety etc. They must not give in to unjust demands of people and work honestly at whatever they
do.
3.(b) What does the way he died tell us about his character? [4]
Hazrat Umar bin Khattab was killed by a Persian slave Abu Lulu al-Feroz in 23AH/644AD when he was leading the
morning Prayer. The reason was that Hazrat Umar refused to exempt him from the payment of a tax. This shows
Hazrat Umar characteristics of total impartiality and his refusal to give concession even to those who were close to
him. He was very firm about the correct observances of all regulations and never gave preferential treatment to
anyone for example when his own son was found guilty of drinking wine, he punished him with 80 lashes. He was
buried next to the Prophet (P.B.U.H) which shows that he was held in high esteem.
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Hazrat Usman’s (R.A) caliphate

Election as Caliph:
On his death bed, Hazrat Umar nominated a committee of six persons (Shura) to hold consultation and select his
successor from among themselves within three days then their choice was to be confirmed through bay’a by the
Muslim population.
(1) HazratAli (2) Hazrat Usman (3) Zubair ibn awwam (4) Abdur Rehman bin Auf (5) Talha (6) Sa’ad bin Abi
Waqas
All these persons were among the most eminent companions of Holy Prophet (P.B.U.H), whom he had given tidings
of paradise in their lifetimes.
Despite long meetings the panel could not arrive at a decision, Abdur Rahman then withdrew his name and it was
decided that he would make the final decision regarding the selection. Of the remaining nominees, Talha was not
present at Madinah: therefore, the choice was now restricted to the remaining four members.
Abdur Rehman bin Auf consulted each one individually to get their opinion. Sa’ad supported Hazrat Usman. While
Zubair mentioned both Hazrat Usman and Hazrat Ali, Hazrat Usman voted for Hazrat Ali and Hazrat Ali voted for
Hazrat Usman. He also asked from both Usman and Ali that if elected, they would follow the Quran and Sunnah
and the example of the first two caliphs. Hazrat Usman agreed to this whereas Hazrat Ali said that he would follow
the Quran and Sunnah but not the first two caliphs.
Abdur Rehman asked the opinion of other prominent men as well and arrived at the conclusion that the majority
of the people favoured the succession of Hazrat Usman and, thus, he was declared as the elected Khalifa. Abdur
Rehman bin Auf was the first to take the Bayyat or Pledge and he was followed by Hazrat Ali and other companions
and then there was a general Bayyat in Prophet’s mosque. Hazrat Usman became the third Khalifa of Islam on the
4th Muharram 24 A.H/644AD. He took the title of “Khalifat Allah” i.e vicegerent of Allah.
Military campaigns (Expansion of Islamic state)
During his twelve year caliphate, ‘Uthman followed the footsteps of the first two caliphs. He did a lot for the
consolidation and establishment of the military on firm grounds and went on to expand on the territory that was
left to him by Umar by conquering North Africa, Barqa and Marakish completely and adjacent countries of Persia
namely Afghanistan and Khurasan. Armenia and Azerbaijan also came under Muslim control and with the
advancement in naval warfare. He even conquered Cyprus.
Persian Empire:
Persia was effected by local rebellions so that from 644 to 649 the two great Muslim armies at Kufa and Basra were
fighting in a series of internal campaigns.
The more distant areas in the mountain territories of Armenia, Azerbaijan and the Caucasus quickly repossessed
their dominion. They fought off the determined counter attacks of the Muslim forces destroying at least two of
their armies. Five years of campaign and counter-campaign at last re-established Muslims authority in the Persian
Empire.
By 650, the Muslim armies conquered Herat, Merv, Balkh and Kabu. Two years later, the Persians emperor
Yazdegird was killed.
Byzantine (Roman) Empire
In the first year of Hazrat Usman caliphate, there was a revolt in Egypt supported by an attack by the Byzantine
Empire. The Greek-speaking population of the city rose in support and killed 1000 Muslim soldiers . Hazrat Usman
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had replaced Amr ibn Aas with his cousin Abdullah bin Saad as the governor of Alexandria . Hazrat Usman then
reinstated Amr ibn Aas, who once again able to enter Alexandria as a conqueror in 646.
In the following year 647, Hazrat Usman ordered an attack on North Africa .
After the African campaign, Navy became operational in 649.
The first joint naval attack led by Abdullah and Muawiyah proved to be success and the island of Cyprus was
occupied in 649. It is said that during Hazrat Usman’s rule the Muslim Naval fleet comprised of 500 ships. As a result,
besides defending its borders the Muslim Empire was able to expand its influence in the Mediterranean capturing
Cyprus and Crete and raiding as far away as Sicily.
Standard Compilation of Quran

• During ‘Uthman’s time as caliph, Islam had spread to other areas. Hazrat Khuzaifa bin Yamaan reported to Hazrat
‘Usman that people in different areas, in particular in Armenia and Azerbaijan, were reciting the Qur’an in a
different dialect. He requested him to take immediate action for the removal of these differences; otherwise it
might create a rift among the Muslims.
• Accordingly, Hazrat Usman acquired the copy of the Quran prepared by Zaid Bin Sabit from Hazrat Hafsa. He appointed
Zaid Bin Sabit along with three other knowledgeable Muslims , Abdur Rehman bin Harris, Abdullah bin Zubair and Saad bin
Aas, who assisted to make copies of the Quran from the original text. They were told to follow the dialect of the Quraish in
case of differences over the language, as the Quran had been revealed in that dialect.
• The Quran was read out loudly from the beginning to the end in the Prophet (P.B.U.H) mosque from these copies of
the Quran, so that not a shadow of doubt remained in the mind of anyone that changes had been introduced in the Quran.
• These copies were then dispatched to the capital city of every Province of the Muslims States with instructions that
in future copies should be made only from the official authentic text. Hazrat Usman also ordered that if anyone had a copy
with a different text, it was to be destroyed by fire. Hazrat Usman also sent teachers to these areas to teach the correct dialect
to the inhabitants of these areas.
• Hazrat Usman is Known as Jami-al-Quran. These means that he brought the Muslims around to a uniform reading of
the Quran.
Causes of Revolt against Hazrat Usman

The first half of Hazrat Usman’s Caliphate was very peaceful. During that time the Muslims attained many
victories. However the later part of his caliphate was marred by terrible civil conflict, which ultimately led to
the murder of the Caliph himself.
1. Hazrat Usman (R.A) was very gentle and soft hearted person. The people who wanted to create chaos
among the Muslims took advantages of his soft nature. Usman (R.A) was not strict despite his good
leadership qualities; his leniency encouraged the evil elements in Muslim state. He sometimes
overlooked the faults of his governors and other officers in various provinces. His sympathetic nature
also made the provincial governors to ignore his orders.
2. Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam, started a campaign against Usman
and succeeded in creating a rift among the Muslims. He exploited Ali’s name to instigate the people
against Usman. Usman (R.A) did not take timely action against him, he simply expelled him from Basra,
Kufa and Syria one after another which increased the sphere of his influence; later he went to Egypt
where he instigated people against Usman (R.A), and many were influenced by his propaganda .
3. There was also rivalry between the Arabs and the non-Arabs of the newly conquered areas who still
resented their defeat. Beside, Usman (R.A) on becoming the Caliph, allowed the Arabs to acquire lands
in the newly conquered areas, and settle in the new provinces, this also increased hostility between the
Arabs and the inhabitants of the newly conquered areas.
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4. To make the matter worse there were always rivalry amongst different tribes of the Quraish especially
between the house of the Hashimite and the Umayyad which weakened the power of the Caliph. This
rivalry had existed much before the advent of Islam, but it was suppressed during in the time of the
Prophet (P.B.U.H) and the first two Caliphs. However, this rivalry again emerged during the time of
Usman, the Hashimites could not tolerate the rule of the Umayyad for long, and Usman could not muster
the support of the Quraish because of his inclinations towards his own relatives.
Charges / Allegations:
The People, who had once spoken highly of Hazrat Usman, brought several allegations against him afterwards
which eventually led to the assassination of Hazrat Usman.
1. One of the main allegations against Hazrat Usman was that he had appointed his inefficient relatives as
governors. This allegation was incorrect. Hazrat Umar had, already appointed Hazrat Usman’s nephew
Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over more territory. Other
relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were appointed
governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close advisors.
His reason for doing this may well has been to ensure loyalty towards himself and to secure the unity of the
empire. But to many Muslims, this action appeared to be favoring his own family unfairly.
2. It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar, gave
the governors a free hand in running the provinces and did not interfere in their day to day affairs.
3. He decided to allocate to his governors the wealth amassed in the campaigns(spoils), rather than divide it
between the fighting men themselves, he was accused of favoring his own family though he may well have
been trying to place funds for state purposes with the officials best able to administer them.
4. He was alleged to make unreasonable expenditure from Bait ul Maal. His uncle Hakam bin Aas was given
one Lac dirham from Bait ul Maal. Similarly his cousin Marwan bin Hakam was given 1/5th of the spoils of
war. Similarly, he was accused of favouring his relatives during theexpediture on state pastures.
5. The daily wages of Hazrat Abdullah bin Masood and Ubbay bin Kaab were cancelled. Some prominent
companions of the Holy Prophet (P.B.U.H) e.g. Hazrat Abu Zar Ghaffari left Madina.
6. It was alleged that Hazrat Usman demolished the old structure of Holy Prophet’s mosque but he did this
to extend the mosque and with the permission of all senior companions.
7. When he burnt the false copies of the Quran which had been gathered from the different parts of the empire,
when he circulated the official version prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic version”
ever since). He was condemned for destroying the Word of Allah, though he may have intended to ensure that only
the correct version should be read.
8. Some people also thought that he was surrounded by people who gave bad advice and took advantage of
his age.
9. When he lost the Prophet’s (pbuh) ring, his adversaries took it as a divine sign that he should no longer be the
caliph.
He gave a convincing reply to each of the charges in the presence of the Prophet’s companions and his
explanation was accepted.
Administration
Hazrat ‘Uthman’s caliphate started in 644 and ended in 656. His mercy, generosity and efficient administration of
the Islamic empire won him the respect of his people. He proved skilful in handling the vast caliphate. As the Khalifa,
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Hazrat Usman followed the sunnah of the Holy Prophet (P.B.U.H) and the practice followed by the first and the
second caliphs.
1. He started his reign with a popular gesture by adding 100 dirhams to the annual stipends and at the same
time began to increase the central government’s control over the affairs of the garrison cities.
2. He continued the administrative arrangements made by Hazrat Umar, though he regrouped some of the
provinces and created new provinces for the newly conquered territories. He brought about administrative
changes in some areas e.g. Jordan and Palestine were united into one province Syria.
3. He continued with ‘Umar’s policy of gradually splitting up the immense authority exercised by the
provincial governors, who also doubled as army commanders. He did this by creating the new post of
financial administrators who exclusively looked after tax revenue. He established a permanent secretariat
for the above task and appointed a salaried ‘Inspector of Markets’, which remained a key position in future
Islamic states.
4. The Majlis-e-Shura or council of consultation was maintained. He started the practice of holding periodic
conference of the district authorities in order to keep himself informed of the conditions in country. Hazrat
Usman also used to hear public complaints after Friday prayers. He did keep a strict watch on governors
and other administrators, e.g. Saad bin Abi Waqas drew money from the bait ul maal and did not return it
for which he was deposed by ‘Uthman. However he overlooked simple mistakes of his governors.
5. Hazrat Usman relaxed most of the restrictions that had been implemented by Hazrat Umar. He allowed the
Arabs to acquire agricultural lands in the conquered territories. The Arabs purchased these lands and
exchanged them with lands in Arabia.
6. Many other Public works were carried out, e.g. embankments were constructed to protect the houses in
Madina from being swept away by periodic floods. Extension and provision for providing clean water to the
population was undertaken. he purchased land and constructed purposebuilt markets whose rents were
used to feed the poor; land was bought from funds of central treasury for state animals to pasture;
construction of state stables and guesthouses for the use of travellers, messengers and poor pilgrims were
set up; he extended the Prophet’s mosque and built a port at Jeddah.
7. During his Khilafat for the first time a fleet of nearly five hundred ships was built to fight with the Greeks
on the on the Mediterranean Sea.
8. The cantonments were extended and enlarged, more barracks were constructed for the soldiers, and
stables for the cavalry were also extended.
9. He took steps for the propagation of Islam and said to have sent religious teachers to India to spread Islam.
During his administration, the Qur’an was also copied from the Mushaf e Hafsah and sent to the four corners
of the caliphate.
10. He launched a diligent inspection of accounts, started to overhaul the Diwan salary rolls and asked for the
accounts and provisional surpluses to be forwarded to the treasury in Madina.
It must be noted here that all these increment reforms and building projects were to be achieved in the midst
of ten years of continues warfare on practically all frontiers of the Muslim Empire.
Events of Revolt (Rebellion in Madina)

In 656 the protesters fulfilled their plans with admirable speed and efficiency. Three columns of men apparently on
their way to Makkah for the pilgrimage left the garrison cities of Kufa, Basra and Egypt. Once they reached Madina
they made separate bases in their accustomed camping grounds on the dry riverbeds that surrounded the oasis.
There was no violence, but the arrival of the armed men shocked the population into a renewed support of the old
caliph.
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The rebels sent deputations to the three most respected members of the inner council of the companions Hazrat
Ali , Talha and Zubair however Abdur Rehman bin Awf was no longer alive. At first the companions rebuked the
rebels for coming armed, and uncalled for, to the holy city and refused to have anything to do with them.
As the deadlock intensified, Hazrat Ali agreed to act as the intermediary and advised Hazrat Usman that the
unpopular Abdullah bin Saad should be removed from the governorship of Egypt as this would be sufficiently
generous compromise and would send the rebels back. This policy was also backed by Hazrat Aisha who argued for
Amr to be reinstated. The rebels however, insisted the Muhammad, the youngest son of Abu Bakr be made the
governor. The caliph reluctantly agreed, and the rebels prepared to march home.
Three days into their march back, the rebels force from Egypt was overtaken by an African slave. He was pursued
and brought back and a single letter was found in his leather pouch with the caliph’s new seal on it. The letter was
opened: it requested Abdullah to arrest the ringleader and put them to death on their return.
The rebels were furious they turned around and rode hard to Madina. The rebels from Kufa and Basra also joined
them. Hazrat Ali once again agreed to arbitrate. Hazrat Usman denied all knowledge of the letter but freely admitted
that slave was from his household. The mystery surrounding the letter has never been solved but its effect hardened
the battle lines, for the rebels now feared for their lives if they left Madina with the caliph still in place.
Hazrat Usman promised to listen to the grievance of the rebels and addressed them but he did not agree to step
down from the office of caliph. He however refused to call the army to flight his fellow Muslims.
DEATH
The rebels besieged the Khalifa in his house. They did not allow food and water to reach him. Hazrat Ali deputed his
sons, Hassan and Hussain and Zubair sent his son Abdullah to protect Hazrat Usman. Some companions who were
successful in reaching Hazrat Usman during the siege, wanted to help him and fight the rebels or send for troops to
fight them. But Hazrat usman refused and said that he did not want to shed Muslim blood.
The siege lasted for fifty days when some of the rebels jumped into Hazrat Usman’s house. It is said that they came
upon him while he was reading the Quran, and that his blood was shed on its pages. As the sword pierced the
caliph’s forehead the first drops of his blood fell on verse 137 of sura Al-Baqarah.
The Khalifa’s wife Naila tried to save her husband but she was pushed away and her fingers were cut off. This tragic
event took place on Friday, 18th of Zil Hajj, 35 A.H. He was buried in Jannat ul Baqi in Madinah.
Summary/Main events of caliphate:

Hazrat Usman succeeded to the caliphate in 24 AH/644AD, chosen by the council of six persons (Shura) set
up by Hazrat Umar as he was dying. He adopted a shorter title than he predecessors, Khalifat Allah, though he
continued many of Hazrat Umar’s policies, including the expansion of Islamic rule. Persia, Armenia, North Africa,
and parts of the Eastern Mediterranean were all brought under the growing empire during his 12 years in the
caliphate and the Islamic state expanded from Morocco to Kabul.
Hazrat Usman placed close relatives as governors over many of the new provinces. Hazrat Umar had,
already appointed his nephew Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over
more territory. Other relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were
appointed governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close
advisors. His reason for doing this may well has been to ensure loyalty towards himself and to secure the unity of
the empire. But to many Muslims, this action appeared to be favoring his own family unfairly.
During the course of Hazrat Usman’s caliphate, criticisms of his actions grew steadily stronger. When he
decided to allocate to his governors the wealth amassed in the campaigns, rather than divide it between the
fighting men themselves, he was accused of favoring his own family though he may well have been trying to place
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funds for state purposes with the officials best able to administer them. And when he burnt the false copies of the
Quran which had been gathered from the different parts of the empire, when he circulated the official version
prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic version” ever since), he was condemned for
destroying the Word of Allah, though he may have intended to ensure that only the correct version should be read.
Some Muslims also thought him to be surrounded by people who gave bad advice and took advantage of his age
and weakness.
He continued the administrative reforms of Hazrat Umar e.g Majlis-e- Shura was maintained. He used to
hear pulic complaints after Friday prayer. He relaxed some of Hazrat Umar’s restrictions e.g by allowing Arabs to
purchase or exchange land outside Arabia. A dam was built for the supply of drinking water. For the first time a
fleet of 500 ships was built to fight against the Greeks. He raised the salaries and allowances upto 25%.
Disquiet about Hazrat Usman’s policies, and his ability to rule, erupted after six years of his caliphate. First
there was an uprising in Iraq, then in Kufa, a then in Egypt. Finally, in 35 AH/656AD, troops from all three provinces
advanced on Medina to take their complaints directly to the caliph. The force from Egypt arrived first and angrily
besieged Hazrat Usman in his house, but when he agreed to their demands they were pacified. They began their
journey home, but hearing he had tricked them, they turned back and began a second siege.
This siege lasted some time, during which some leading Muslims tried to help Hazrat Usman but were
prevented by him, and eventually the Egyptian force, led by Hazrat Abu Bakr’s son Mohammad, entered the house
and murdered the Caliph. It is said that they came upon him while he was reading the Quran, and that his blood
was shed on its pages, and also that his wife Naila was injured in the affray, while trying to protect him. His family
in secrecy buried the Caliph’s body.
M/J 2010
3 (a) What major events took place during the caliphate of ‘Uthman? [10]
O/N 2014
3 (a) What were the causes of the revolt against ‘Uthman and what charges were made against him?
[10]
O/N 2016 (21)
3 (a) Give an account of:
(i) the election of the caliph ‘Uthman, and
(ii) the compilation of the Qur’an that took place during his caliphate. [10]
O/N 2016 (22)

3 (a): Write in detail about the policy followed by ‘Uthman as caliph in expanding and maintaining the
state. [10]
M/J 2019
3(a) Outline the reasons for the unrest against ‘Uthman and write an account of the rebellion in
Madina that led to his martyrdom. [10]
O/N 2020
3(a) Give an account of the administration of the caliphate under ‘Uthman. [10]
3.(b) How justified were the criticisms against ‘Uthman for burning the copies of the Qur’an?
Give reasons for your answer. [4]
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• some people did criticise ‘Uthman for burning the copies of the Qur’an as they felt that it did contain the
words of God
• the allegations against ‘Uthman for burning the copies were unjustified as he was trying to save the Qur’an
from corruption.
• A word wrongly pronounced in Arabic can change the meaning of the word totally hence it was important
that only those copies were in circulation that were accurate.
• If he would not have done that, the unity of the Muslim community would be threatened due to rival
interpretations and different versions of recitation. Eventually, Muslims would not have a single source of
guidance and the authenticity of Quran would be compromised.
(b) Explain why ‘Uthman encountered difficulties in the later years of his caliphate and was assassinated. [4]
Hazrat Usman faced several difficulties in the last 4 or 5 years of his caliphate which eventually led to his
assassination. His appointment of family members in important positions of control was regarded as favouritism.
The burning of the copies of the Qur’an to be replaced by the official version prepared by Zayd Ibn Thabit was
seen as destroying the word of Allah. Yet another reason was that some Muslims questioned his ability to rule due
to his old age and the autonomy he had given to his governors. After ‘Uthman had pacified the Egyptians, they
were on their way home when they got a hold of a letter supposedly from ‘Uthman to the Governor of Egypt to
have the leaders of the group put to death on their return. Seeking vengeance, they returned and killed him.
3.(b) Can Muslims today learn lessons from the martyrdom of ‘Uthman? Give reasons for your
answer. [4]
• say yes to the question
• ‘Uthman being a man of firm principles stood by what he deemed to be just;
• him not wanting to shed unnecessary Muslim blood;
• him wanting to reach a negotiated settlement.
Muslims today should stand by what they believe is just and fair and not give up efforts to find peaceful solutions to disputes
even if it is at their own peril.
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Hazrat Ali’s (R.A)Caliphate

Main events of caliphate/Summary
M/J 2009
4 . (a) Describe the main events of the caliphate of ‘Ali. [10]
O/N 2013
3 (a) What were the consequences of ‘Uthman’s murder? [10]
M/J 2014
3 (a) ‘Ali’s caliphate was riddled with problems. Describe what these problems were. [10]
Answer:
• After the assassination of Hazrat Usman, the Egyptians and some prominent Companions of the Holy
Prophet(pbuh) requested Hazrat Ali to accept the office of the caliph but he declined the offer. Thereafter,
the people of Madinah persuaded Hazrat Ali to accept the Khilafat. Talha, Zubair and some others performed
the Bayyat at Hazrat Ali’s hand. On the 25th of Zil Haj 35AH/656AD, there was a general Bayyat at the
Prophet’s mosque and Hazrat Ali thus became the fourth Khalifa of Islam. Since this election was supported
by the rebels , it divided the community in three groups i.e supporters of Ali, the Umayyads, and the Quraish
who hoped to return to the caliphates of Abu Bakr and Umar.
• Hazrat Ali very quickly took some of the measures demanded by Hazrat Uthman’s adversaries. He replaced
the governors who had been appointed by Uthman with men who supported him, and he distributed the
wealth that Hazrat Umar and Hazrat Usman had ordered to be kept aside. His lack of action against Hazrat
Usman’s murderers provoked strong reactions.
• Hazrat Aisha, the Prophet’s widow, who was in Makkah, openly denounced him, and was joined by the two
companions, Talha and Zubair. They demanded that Hazrat Usman’s murderers should be brought to justice.
With a few hundred fighting men, they set out for Iraq in the hope of finding more supporters, and Hazrat
Ali was forced to pursue them. The two sides met near Basra and attempted to settle their differences
peacefully. But extremist supporters among them provoked a fight, and this grew into a battle around the
camel which carried Hazrat Aisha. The Battle of the Camel took place 656AD. Talha and Zubair were killed,
and after a defeat, Hazrat Aisha was conducted back to Madina, with the escort due to a wife of the Prophet
Muhammad pbuh. Hazrat Ali now moved his headquarters to Kufa, where his support was strongest.
• Hazrat Ali’s differences with Muawiya came to a climax when Muawiya insisted that Hazrat Usman has been
killed unjustly and so his murderers should be punished. He moved against the Caliph, and the two forces
met at Siffin in 37AH/657 AD. The fighting proved indecisive for many days; then when Muawiya’s side
seemed to be losing, he was advised to order his soldiers to fix Qurans to their lances, indicating that the
outcome should be decided not by warfare, but by consulting Allah’s Word. Hazrat Ali was persuaded to
accept, and arrangements were made for an arbitrator from each side to decide the rights and wrongs of
the case.
• Abu Musa al-Ashari represented Hazrat Ali and Amr Ibn al-Aas represented Muawiya. It was decided that if
they agreed that Hazrat Usman had acted against the teachings of the Divine Law, then his killing would be
just and his assassins would go unpunished; but if he had acted in accordance with the law, then his killers
would be seen as criminals and Muawiya would be right to demand their punishment.
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When the two arbitrators of Siffin first declared their decision in private, they both seemed to have agreed
that Hazrat Usman had been killed unjustly and they also said that Hazrat Ali and Muawiya should both step
down, and a new caliph be elected. But when they announced this in public, they differed. Abu Musa al
Ashari stood by what he had said, but Amr Ibn Aas changed his version and declared that while Hazrat Ali
should step down, Muawiyya should be confirmed as caliph. Many Muslims condemned this as a trick.
• Some people on Hazrat Ali’s side violently disagreed with this decision to accept arbitration. They thought
that Quran clearly gave instructions about the proper way to treat rebels (in Surah al Hujrat 49.9), and so it
was wrong even to acknowledge that Muawiya had any claim against the ruler of the community. Their cry
was “no decision except Allah’s”. Angry at Hazrat Ali’s move about three thousand or four thousand of these
men separated themselves from him and rode to Al Naharwan. They became known as the Khawarij or
Kharijites, ’Seceders’ (from the verb Kharaja, ‘to depart or separate’). In 37AH/658AD,Hazrat Ali was forced
to move against these rebels when they made attacks close to Kufa, and he killed many of them. But more
of his forces deserted him and he was left weaker than before.
• Hazrat Ali was still regarded as caliph by his supporters, though his cause grew weaker elsewhere.
Meanwhile Muawiya attacked and captured Egypt. After this a treaty of peace was signed between Muawiya
and Ali. In these increasing difficulties, he was suddenly attacked in 40 AH/661 AD, by Abd al Rahman Ibn
Muljam, a kharijite who wanted revenge for the killings at Al Naharwan and he died two days later.
Election as Khalifa
After the assassination of Hazrat Usman, in the absence of any government, a state of confusion and anarchy
prevailed in Madinah. After four days, when the rebels decided to return to their homes, they felt that it was
necessary that the new Khalifa should be chosen before they left Madinah. In the connection, they were differences
among the rebels. One group favored the election of Hazrat Ali, another favoured the election of Talha, while the
third wanted Zubair. The Egyptians and some prominent companions of the holy prophet pbuh requested Hazrat Ali
to accept the office of the Khalifa. But he declined the offer. The rebels then offered The Khilafat to Talha and Zubair
but they too refused. The rebels next requested the Ansars to choose a Khalifa from amongst them. They also
declined the offer, saying that in the presence of Hazrat Ali, no one else deserved to be elected as a khalifa. There
was now a complete deadlock in the matter of election. The rebels, there upon, gave the ultimatum that unless the
khalifa was chosen within the next twenty-four hours, they would be forced to take some drastic action. In order to
resolve the issue, all the Muslim assembled in the prophetpbuh mosque. The leader of the Egyptians said that the
person who was to be elected as Khalifa should be learned brave, pious and should have been close to the holy
prophet pbuh. He observed that Hazrat Ali was the only person who fulfilled all these qualities. Thereafter, the people
of Madina persuaded Hazrat Ali to accept kailafat. Talha, Zubair and some others performed the Bayyat at Hazrat
Ali’s hand. On the 25th of Zil Hajj 35 A.H/656AD, there was a general Bayyat at the prophet’s pbuh mosque and Hazrat
Ali became the fourth khalifa of Islam.
O/N 2015
3 (a) ‘Ali’s policy of changing the governors appointed by ‘Uthman led to a lot of problems for
him. Outline:
(i) His reasons for making these changes;
(ii) The effects of his policy. [10]
Answer:
(i)Change of Governors and its reasons:
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On becoming caliph, Ali felt it necessary to change the governors appointed by HazratUsman ,in the interest of
the Islamic state. Though he was advised by many of his friends not to do so. He appointed Suhail bin hanif as
the governor of Syria, Sa’ad bin Ubadah as the governor of Egypt, Ummara bin shahab as the governor of kufa,
Usman bin hanif as the governor of basra and Abdullah bin Abbas as the governor of Yemen.
There were several important reasons behind this action. Firstly, one of the main allegations against usman was
that he had appointed inefficient relatives as governors, whether this allegation was true or false is another debate.
Moreover the people who had elected Ali were Usman’s adversaries and they demanded for an immediate change
of governors, and Ali could not refuse them. Ali also thought it important to change them in order to establish his
position as caliph of the Islamic state. Lastly, it was important for him to change usman’s relatives because they
would have started taking revenge on their own which could have led to further chaos ad unrest.
(ii)Effects of change of Governors:
As a result of this policy Ali had to face resistance, as Muawiya bin Abu
Sufyan refused to accept him as caliph and did not step down from the governorship, he also alleged Ali to be an
accomplice in Usman’s murder. This demand of Muawiyya led to unrest and formation of different groups even
within Ali’s close supporters as Talha and Zubair who had initially sided with Ali turned against him. Aisha, the
Prophet’s widow, who was in Makkah, openly denounced him, and was joined by the two companions, Talha and
Zubair. They demanded that Hazrat Usman’s murderers should be brought to justice. With a few hundred fighting
men, they set out for Iraq in the hope of finding more supporters, and Hazrat Ali was forced to pursue them. The
two sides met near Basra and attempted to settle their differences peacefully. But extremist supporters among
them provoked a fight, and this grew into a battle around the camel which carried Hazrat Aisha. The Battle of the
Camel took place 656AD. Talha and Zubair were killed, and after a defeat, Aisha was conducted back to Madina,
with her brother Muhammad bin Abu Bakr. Ali now moved his headquarters to Kufa, where his support was
strongest.
Ali’s differences with Muawiya came to a climax when Muawiya insisted that Usman had been killed
unjustly and so his murderers should be punished. He moved against the Caliph, and the two forces met at Siffin in
37AH/657 AD. The fighting proved indecisive for many days; then when Muawiya’s side seemed to be losing, he
was advised by Amr bin Aas to order his soldiers to fix Qurans to their lances, indicating that the outcome should
be decided not by warfare, but by consulting Allah’s Word. Ali was persuaded to accept, and arrangements were
made for an arbitrator from each side to decide the rights and wrongs of the case.
Abu Musa Ashari represented Hazrat Ali and Amr bin Aas represented Muawiya. It was decided that if
they agreed that Usman had acted against the teachings of the Divine Law, then his killing would be just and his
assassins would go unpunished; but if he had acted in accordance with the law, then his killers would be seen as
criminals and Muawiya would be right to demand their punishment.
O/N 2019
5(a) Give a detailed account of the following events: [10]
• the opposition faced by ‘Ali when he became caliph and
• the Battle of Camel
Answer:
Early Opposition :
Hazrat Ali R.A however, was to face some determined opposition right from the start of his Caliphate. Hazrat Aisha R.A on
hearing the news of Hazrat Ali R.A being acclaimed as the fourth Caliph of Islam, whilst she was on her way back to Madina
from the annual pilgrimage, turned her caravan back and return to Makkah from where she voiced her opposition to him.
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Hazrat Ali R.A was accused of manipulating the political strife which led to Hazrat Usman’s R.A murder. The fact that he was
reluctant arbitrator, that he had remained behind in Madina, instead of going for the annual pilgrimage, in oder to protect
Hazrat Usman R.A through an arbitrated peace, and that he sent his son Hassan R.A to guard Hazrat Usman’s R.A door, while
doing which he was wounded, was not taken into consideration.
Battle of Camel (Jamal)

M/J 2016, O/N 2021
5 (a) Write an account of the events that resulted from the opposition of Talha and Zubayr to ‘Ali.[10]
Answer:
After Ali had assumed office, the rebels left for their home towns. But even then there was no peace in the
city of Madinah. The Umayyads who had become quite powerful in Syria raised the cry of revenge for the blood of
Usman. Many people in Makkah and Madinah also joined in this cry for revenge. They requested the new khalifa to
punish the assassins of Usman.
Ali, realizing that the assassination of Usman was not the work of a few individuals who could be easily
punished and also keeping in view the political situation in the country, refused to comply with their request .He
told them that he would take necessary steps against these assassins after restoring peace in the islamic world. This
provided an opportunity to the mischief- mongers and the hypocrites to create trouble and instigate people against
Ali.
In the meantime when Talha and Zubair, who were the first of acknowledge Ali as the khalifa ,saw that he
was talking no positive steps to apprehend Usman’s assassins and punish them, became enraged. They approached
Hazrat Aisha Who was herself deeply grieved at Usman’s murder. Together they raised an army of 900 men and
marched towards Basra.By the time they reached Basra, they had an army of 10000 men.
‘Ali left Madina with a force of 600 men and headed for the camping ground halfway between the two
garrison cities from where he sent his son Hasan to Kufa to gather support. Despite Abu Musa’s instruction to his
men to remain neutral they joined Hasan and he was able to lead 7000 men to his father’s support. When he joined
his father, Ali, the \y had 12000 men on their side.
The two armies met near Basra. Ali who had a very high regard for Hazrat Aisha did not wish to fight and
sent one of the holy prophet’s pbuh companions to assure her that he really wanted to punish the murderers of
Usman: the delay was due to non-availability of evidence. Aisha wanted to prevent bloodshed and agreed to
negotiate and thus hostilities were suspended.
However the mischief-maker from both the armies got alarmed at negotiations because peace meant their
own doom. So during the night there were attacks on the forces of both sides and the battle started. Hazrat Aisha
mounted a camel to lead the army. In the fierce fighting the took place, 10,000 thousand Muslim were killed on
both sides. Later, Talha left the battlefield but he was followed and killed by the mischief-makers while offering
prayer. Zubair was killed by a mischief maker. The battle raged around the camel of A’isha who was directing the
fight. 40 men lost their lives guarding the camel of A’isha and finally ‘Ali gave the order for the camel to be brought
down.
Thereafter there was reconciliation between Ali and Aisha. He treated her with respect and honour and
sent her to Madinah escorted by her brother, Muhammad Bin Abu Bakr.
In Madinah, She led a retired life and never took part in politics again. As a result of the victory at Basra, Ali’s Khilafat
came to be acknowledged by the entire Muslim world except Syria. This battle was the first civil war between
Muslims. Unfortunately, it sets an example for the Muslims to fight among themselves over secular matters. It also
lead to the second civil war known as the battle of Siffin.
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(b) What was the most serious consequence of this battle to the Muslims at the time it was
fought?[4]
• This was the first civil war fought amongst Muslims and broke the unity of the umma.
• the strong opposition ‘Ali faced from Talha, Zubayr and A’isha emboldened Mu’awiyah to oppose the caliph.
• The capital of the Islamic caliphate was moved from Madina to Kufa
• It also led to more civil wars during Ali’s caliphate e.g Battles of siffin and Nehrawan.
• Muslim community lost its unity and started fighting against each other over secular issues.
• Islamic state was divided in two parts, one ruled by Ali and the other by Muawiyya.
Battle of Siffin
M/J 2019
3(a) Mu‘awiya was opposed to ‘Ali’s caliphate. Give reasons for his opposition and write an
account of the Battle of Siffin which resulted from this opposition. [10]
Answer:
After his election as khalifa, Ali deposed Muawiya from the governorship of Syria. Muawiya, however, refused to
vacate the office .Under his influence, no one in Syria took The oath of allegiance to the new khalifa. In order to
undermine the authority of Ali, Muawiya started a campaign to instigate the people against him. He raised a cry for
a revenge for the blood of Hazrat Usman and displayed the blood-stained cloths of Usman and the fingers of
Usman’s wife Naila in the mosque at Damascus. He went so far as to accuse Ali of being an accomplice in the murder
of Usman.
He said that the election of Ali was illegal as it was held under the pressure of rebels who had assassinated the 3 rd
Caliph. When Talha and Zubair were killed in the battle of Camel at Basra, Muawiya presented them as martyrs who
had laid down their lives in seeking revenge for the blood of Usman. He also criticized Ali for the ill-treatment of
Hazrat Aisha.
As a result, not only Syria, but Iraq and Iran also were won over by this propaganda. After the election of Ali, within
a year, Muawiya gained enough strength to take up offensive against the khalifa. Ali did not wish that Muslims
should fight among themselves. so he wrote to Muawiya that since the people who had elected Abu Bakr, Umar
and Usman had accepted him as khalifa, Muawiya and his followers must also accept him as such. Otherwise they
should be ready to face the consequences meaning a war. Muawiya’s reply was that Ali must first hand over
Usman’s assassins to him before further negations.
When war between Ali and Munawiya became inevitable, preparations for a battle were made by both the sides.
The khalifa managed to raise any army of eighty to ninety thousand. Muawiya also with a large army of 50000
proceeded against him. Both the armies met at Siffin. The two armies that camped at Siffin were the largest armies
so far assembled in the history of Islam. For several months, the rival soldiers remained facing each other. Except
occasional skirmishes, no decisive battle took place. Ali did not want to shed Muslim blood in vain. So he sent
messengers to Muawiya asking him to submit in the interest of the unity of Islam. Muawiya in reply demanded that
the assassins of Usman should be punished first. Thereafter, all negotiations for peace broke down and both the
sides got ready for war.
The main battle began on the 8th of safar 37 A.H. On the fourth day, the position of Muawiya army began
worsening in order to avoid crushing defeat. Muawiya on the advice of Amr bin Aas, ordered the soldiers in the
front ranks to fasten the Quran to their lances as a sign that war should cease now. They cried out ‘Let the word
of Allah decided between us and you. Who will defend the border towns of Syria if we are slain and who will
protect the people of Iraq after u are gone? Let the Book of Allah judge between you and us’
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Ali wanted his men not to fall into this track, but to fight till the end. But his exhortations had no effect and many
officer of the army refused to fight. Some even said that if war was not stopped immediately they would fight
against Ali . He was compelled to recall his forces. Thereafter fighting stopped.
After the cessation of hostilities it was decided that the matter be referred to arbitration. Abu Musa Ashari was
appointed Arbitrate on behalf of Ali and Amr Bin Aas on behalf of Muwaiya. They were to settle the dispute in
accordance the holy Quran and suunah and announce their decision by the month of Ramzan. In the meantime, all
hostilities were to cease. After the signing of this agreement Ali left Siffian for kufa. Ali left the battlefield of Saffin
with a heavy heart. There were heavy casualties on the both the sides and he mourned the dearth of so many
Muslims. He had lost some of his best supporters. He felt distressed the only one generation after the death of holy
Prophet pbuh. The Muslim nation had lost its unity and its Islamic character. The battle of saffin led to the birth of
the first sect among the Muslim that came to be known as the kharijites.
M/J 2017
4(a) Write about the following events that took place during the caliphate of ‘Ali: [10]
The battle of Siffin;
The emergence of Kharijites;
and The arbitration after Siffin.
O/N 2018
3(a) How did the arbitration following the Battle of Siffin lead to the emergence of the
Kharijites? [10]
Arbitration
Two arbitrators were selected. Ali’s forces who were mostly from Kufa and Basra, called for Abu Musa Ashari to be
their arbitrator. Ali argued that Abu Musa was neutral and was not among his supporters; however, he gave in and
agreed. Muawiya on the other hand chose Amr ibn al-Aas who was a heroic figure and a respected governor. He
skillfully commanded one of Muawiya’s divisions throughout the four-day battle of Siffin and, in return of his
support, had Muawiyya’s secret assurance for being resorted as the governor of Egypt.
Two days after the fighting had stopped at Siffin, Amr rode across the battlefield and entered Ali’s camp to workout
the details of the arbitration. The draft at the end read that both parties agreed to bind themselves by Allah’s word.
For Ali this truce was a disaster as he had led his army as the Commander of the faithful and now the troops were
heading back not as victors or the heroic army of Allah under the command of chief Caliph, since wording of the
truce made them feel like a group in a civil war.
Result of Arbitration:
However, in January 658 , when the two arbitrators, formally met at Daumat-ul-jandal, a place between Kufa and
Damascus. Amr convinced Abu Musa that they should both denounce their leaders as Caliphs and asked Abu Musa,
on account of his seniority in age to be the first to make the announcement, which he did. Amr on the other hand
backtracked and declared Muawiyah as the new Caliph. The peace conference broke up and the Kharjis, deeply
upset with the disastrous outcome of the arbitration, despite having made their peace with Hazrat Ali, left their
homes in Kufa and Basra, and set up their own community in Nehrwan
Emergence of Kharijites
The term Kharijites literally means separatists or out goers. These people had taken part in the revolt against Usman
and were involved in his murder. When Muawiya raised the cry for revenge for the blood of Usman, they allied
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themselves with Ali and fought on his side in the Battles of Camel and Siffin. When the troops of Muawiya asked for
cease-fire they responded to the call and forced Ali to suspend hostilities although victory for his forces was near.
In order to support their stand they maintained that they stood for the establishment of the Kingdom of Allah on
earth. They held that they alone were true believers and they had the right to kill unbelievers. They considered Abu
Bakr and Umar as the only lawful Khalifas and declared other as usurpers.
After arbitration, the army from Kufa mainly the radical supporters of Ali, withdrew from his camp and joined like-
minded men from Basra. These people came to be known as the Kharijis (seceders or those who separate) They
bitterly opposed the idea of arbitration and argued for ‘No judgement but Allah’s’. They were treated by Ali with
compassion; he reminded them of how he had stormed and pleaded with his soldiers to continue the fight to finish,
but it was their wish to support the Syrians that frustrated his leadership. Most of the Kharijis left the battle field
and returned to their homes. To confirm this accord, the Holy Prophet’s (P.B.U.H) announcement at Ghadir Khumm,
in the last year of his life, asking his followers to swear to Ali to be a friend of whoever he befriends and an enemy
of however he takes as an enemy.
Battle of Nehrawan
By March 658, Hazrat Ali R.A was determined once again to lead the army of Kufa and Basra to settle the dispute of
Muawiya’s usurpation of power. He persuaded the Kharijis to join him and succeeded in getting half of the 4000
Kharijis back in his ranks. These were the moderates. The inner hard core became more militant with the exodus of
the moderates, and started sending raiding parties into the surrounding countryside, battling anyone who disagreed
with their position. Hazrat Ali R.A decided to deal with them before confronting Muawiya R.A. In mid-May(some
sources put the month as July) the two armies clashed at Nahrawan. Hazrat Ali’s army was ten times the size of
Kharjiiswho fought and fell with the battle cry ‘Paradise’ ‘Paradise on their lips. With their deaths, some of the spirit
in the Caliph’s army also died as the heroes of the battle of Camel and Siffin also lay among the dead. Hazrat Ali’s
troops insisted on going back to garrison cities before they could contemplate the invasion of Syria. Hazrat Ali was
left with no choice and when later, he issued summons for war, the response was so muted that he had to abandon
any thought of an offensive campaign that year.
The two oaths and Hazrat Ali’s R.A martyrdom
In year 660, a year of two oaths: first, A Muslim army from the Syrian garrison toured the Arabian Peninsula, forcing
the inhabitants of Makkah and Madina and the people of Yemen to swear loyalty to Muawiya at the point of the
sword. This was speedily followed by a counter march by the men from the garrison of Kufawho though unable to
intercept Muawiya’s army supervised another oath of allegiance to the legitimate Caliph, Hazrat Ali. Eventually, the
Islamic state was split as Muawiya established his rule over Syria, Egypt, and Palestine whereas Hazrat Ali R.A as
Caliph ruled Iraq, Arabia, Persia and Central Asia.
The incident of the two oaths of loyalty being imposed upon the Muslims disgusted many believers and also aroused
an angry reaction from three Kharijis, who at the conclusion of Hajj that year, met and vowed that they would act
against this. In 661AD, on the fortieth anniversary of the Prophet’s (P.B.U.H) migration to Madina, they would strike
simultaneously and free Islam by removing Hazrat Ali R.A Muawiya and Amr ibn al-Aas. The attacks were planned
for Ramadan in the three great mosques of Fustat, Damascus and Kufawhere they were assured that Amr did not
lead the prayers, but the mosque’s Imam was martyred by one powerful blow of the assassin’s sword. In Damascus
Muawiya’s alert bodyguard observed unusualmovement among the crowd and saved Muawiya R.A as he was in
prayer. The Fourth Caliph of Islam Hazrat Ali R.A however, suffered a mortal blow by Abdur Rehman ibn Muljim’s
sword while in prayer at the mosque of Kufa, and died two days later at the age of 63 He is buried in Najaf, in Iraq.
Administration
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The whole period of Hazrat Ali’s R.A Khilafat passed in civil wars, so he had no time or chance to pay proper attention
to administration or conquest. He however, deserves credit for whatever he was able to achieve during his short
Khilafat. Hazrat Ali Administrated the state on the lines laid down by the pervious Khalifas without making any
amendments to the rule and regulations. For example, when the Jews who had been banished from Hijaz to Najran
by Hazrat Umar wanted to come back, he did not allow them and said, “Whose decision can be better than Umar”.
The division of the provinces remained the same as during the time of Hazrat Umar, with few expectations. First,
the capital was changed from Madinah to Kufah. Secondly, the officers and governors were changed. Hazrat Ali paid
special attention to army requirements. Many cantonments and fortresses were built during his Khilafat. He was
very strict in safeguarding the state treasury. Hazrat Ali kept a strict watch on his officers who administrated justice.
He would check the goods to be sold and their price in the market. He was very particular in taking care of non-
Muslims.
M/J 2013
3 (a) Which important battles were fought during the caliphate of ‘Ali? Write a descriptive
account of each. [10]
4(b) What in your opinion was the most serious consequence of the outcome of the arbitration
during the rest of ‘Ali’s reign? [4]
• the failure of the arbitration led to a weakening of ‘Ali’s position;
• a series of events unrolled after the arbitration e.g. ‘Ali was preparing to fight the Syrians the Kharijites
fought him which demoralised his army even more so that they refused to proceed to Syria which made
Mu’awiya even more bold leading to his takeover of Egypt.
• The fall of Egypt led to frequent rebellions.
• whilst on the other hand Mu’awiya’s strengthened which led to the empire being divided between ‘Ali and
Mu’awiya.
Caliphs as Role models

O/N 2012
3 (a) Write about how the four Rightly Guided Caliphs are role models for leaders today.
O/N 2013
3 (a) Write about how the four Rightly Guided Caliphs ruled during their caliphates in accordance
with Islamic values. [10]
O/N 2017
4(a) Outline the characteristics of the caliphates of all four Rightly Guided Caliphs which make
them an example of leadership for Muslim rulers. [10]
M/J 2022
4 (a) Write an account of the leadership qualities shown by the Rightly Guided Caliphs during
their rule. Give examples to support your answer. [10]
Answer:
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• The caliphs were chosen by Shura and general consensus of the Muslims. They did not think of themselves
above a common man. It immediately established democracy and proves that there is no place for
dictatorship in Muslim countries.Abu Bakr was elected by the consensus of the majority of Muslims first at
Saqifabani Saida ans later in Masjid Nabwi.After being elected he addressed the people in these words:
“ O people! I have been elected as your Trustee, although I am no better than anyone of you. help me, If
I am right. If I am misguided, set me right. Obey me as long as I obey Allah and His Prophet; When I disobey
Him and His Prophet, then obey me not. The weakest among you is powerful in my eyes, until I do not get
him his due. The most powerful among you is the weakest in my eyes, until I do not make him pay due
rights to others”.
• Before his death, he nominated ‘Umar and as there was no opposition to him he was elected. Before his
death, Umar(R.A) appointed a panel of six men to select a Caliph from amongst themselves. Uthman was
elected by this panel after a general Bai’t(Pledge of loyalty) took place in the mosque. Ali (R.A) was
approached by the rebels to be the Caliph. At first he declined but later when he accepted on persuasion of
the companions, he decided to put the matter before the Muslims in the Mosque of the Prophet and was
elected by them. These examples go to show that leadership or caliphate is not a hereditary concept in Islam.
And if it wasn’t practised by the Rightly Guided Caliphs, surely there is no place for it in today’s democratic
world.
• The Caliph was the head of the state and followed the Qur’an and Sunnah of the Prophet (SAW) strictly, in
case both the Quran and Sunnah were silent he referred to the consent of eminent companions and he also
given his own verdict based on the Quran and Sunnah. The Caliph had to perform some religious duties like
leading the congregational prayers; the Caliph was commander in-chief of the Muslim army.
• The Caliphs consulted Majlis Shura in all affairs of the State. Majlis Shura was the council of advisors. It
consisted of eminent companions of the Prophet Muhammad (SAW). Everybody in the council was free to
express his opinion.
• Every Muslim was free to express his opinion and criticize the Caliph. During the reign of Umar(R.A). Once
an old lady asked him how come he made a shirt from a piece of cloth from the Baitul-ul- Mal , while the
piece was not long enough for others to make a shirt out of it, Umar (R.A) replied that his son gave him his
share.
Once, Caliph ‘Umar thought of fixing the upper limit of the amount of dower as had received complaints from young
men who were asked to pay huge amounts of dower to the women for marriage. He was stopped to do so by a
woman, who said,” O ‘Umar who are you to put restrictions on our right which Allah has granted to us? Have you
not read verse 20 of Surah an-Nisaa.”(Bakhari) Instead of getting annoyed, the Caliph thanked God that there were
such people in Ummah who would correct him if he went wrong.
• The Caliph was available to everyone at all time. Umar (R.A) forbad the governors to keep watchmen at
their houses so that everybody could see them freely and could put his problems before them. HazratUsman
used to hear public complaints after Friday prayer. Hazrat Ali would roam the streets of Kufa to know the
condition of his people.
• Bait-ul- Maal or the treasury was a public property and not a personal property of the Caliph. They
considered it as trust of the Muslims and never spent a single dirham on themselves. Abu Bakr, Umar and
Ali (R.A) only took the amount of salary from the Bait-ul-mal which was sufficient for the common man.
Uthman never took anything from Baitul-mal. Umar said, “Nothing in Halal for me and for my family from
Allah’s money except a dress from summer and a dress for winter and a salary equal to the income of an
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average Quraishi. I am no more than an ordinary Muslim amongst you.” Abu Bakr (R.A) asked his wife at the
time of his death to sell his property and pay back the money he took from Bait-ul-maal as his salary.
• The judiciary was independent. The Caliph did not consider himself above ordinary person. The Qadi was
free to give decision. Once a woman brought a claim against the Caliph Umar . When ‘Umar appeared on
trial before the judge, the judge stood up as a sign of respect toward him. ‘Umar reprimanded him, saying,
“This is the first act of injustice you did to these women!”
During his Caliphate, ‘Ali (R.A) lost his armor and he saw a Jew selling the armor in the market, he did not
take the armor, but took the case to the court. He brought his son Hassan as a witness in support of this
case. The judge rejected the complaint as he did not consider the evidence of any relative as reliable.
Whenever Ali (R.A) appeared before the Qadi, he did not allow the Qadi to pay undue respect to him and
asked him to treat him as a common man.
• No one was above law all were treated alike. During the caliphate of Umar(R.A), a famous chief of Syria
from a royal rank embraced Islam and while he was performing circumambulation around the Ka’bah , the
hem of his mantle fell and came under the feet of another circumambulator. Jabalah at once slapped him
on the face. The victim retaliated and Jabalah complained to the caliph. Upon hearing the complaint, the
caliph Umar said, ‘you have received the punishment of what you have done.’ Jabalah was amazed at the
reply and said ‘I belong to high class family, if anyone acts rudely against us, he is punished with death. The
Caliph Umar replied that it was an un Islamic practice. Islam equalizes all ranks and everyone is equal before
law. Jabala furiously replied, “If Islam is a system in which there is no distinction between high and common
people, I abjure it.”
• During the caliphate of Umar (R.A) “a Syrian cultivator complained that the army had trampled down his
crops, and the caliph at once ordered for the payment of the ten thousand dirhams to him as compensation
out of the Bait-ul-mal.”
• The rights of life, honour and property of Muslims and the Zimmis were considered to be the same. During
the Khilafat of Hazrat Ali, a Muslim killed a Zimmi. Hazrat Ali ordered the Muslim to be killed, but the brother
of the murdered person pardoned him. Hazrat Abu Bakr and Hazrat Usman fixed the blood money of a Zimmi
equal to that of a Muslim.The religious freedom which these people enjoyed can be judged from an event
that took place During the Khilafat of Hazrat Umar who invited his slave to accept Islam and quoted the
Quranic verse: “Let there be no compulsion in religion.” (2:256)
The poor and disabled Zimmis were not only exempt from paying Jizya (a tax taken from non-Muslim living in a
Muslim State) but a stipend was fixed for them from the state treasury.
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Themes of Hadith
M/J 2012
2 (a) According to the teachings of the set Hadiths you have studied, outline the ways in which Muslims
should treat one another. [10]
O/N 2014
2 (a) Outline the main teachings of the set Hadiths about the conduct of Muslims in communal life. [10]
O/N 2016
2 (a) Giving references from the set Hadiths you have studied, outline the Prophet’s teachings about
care in the community. [10]
O/N 2017
2(a) Write an account of how the Hadiths of the Prophet stress upon the unity of the Islamic community.
Use at least four set Hadiths from the syllabus to develop your answer. [10]
Answer: [Learn and write]
The Prophet pbuh described the Umma, the Muslim community as being like
‘a single body-if his eye is affected he is affected, and if his head is affected he is all affected.”
This shows that the community has to be supportive of itself, and that if there is problem in one part of it,
this will be felt throughout the rest. It means that the individual Muslim has to keep the interests of the
community central, and is not to be too focused on his own wants and needs.
The Ahadith of the Prophet shed a lot of light on the importance of Muslim community life. The first Islamic
community was knitted in such a way that these teachings were inculcated in the core of social structure.
The prophet pbuh also instructed to show concern for others and to safeguard others from the mischief of
tongues and hands. On one occasion he said, “None of you truly believes until he desires for his brother
what he desires for himself.”
It teaches us that we must behave towards our fellow Muslims in the same way in that we behave towards
ourselves. Because it is only by acting sincerely towards others we prove that we are true believers
Similarly, Prophet (pbuh) emphasized on showing concern for others and on helping them by all possible
means and declared it as charity (sadaqah).
“Every person’s every joint must perform a charity every day the sun comes up; to act justly between two
people is a charity, to help a man with his mount, lifting him onto it or hoisting up his belongings onto it
is a charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a
charity.”
So Muslims are required to play a positive role as a part of the community by helping others and by settling
their disputes.
Prophet pbuh also said, “Whosoever of you sees an evil action, let him change it with his hand, and if he is
not able to do so then with his tongue, and if he is not able to do so then with his heart, and that is the
weakest of faith.”
In this hadith the Prophet pbuh emphasized upon forbidding the community from digressing from the path
of Allah. He prescribed upon all Muslims to stop evil actions by all possible means.
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A sense of responsibility and provision of justice is embedded into the minds of the Muslims as they follow
the doctrines of Islam. “The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa
and Mu‘adh ibn Jabal to Yaman, and he sent each of them to govern a part. Then he said: ‘Be gentle and do
not be hard, and cause rejoicing and do not alienate.”
The Prophet pbuh also taught Muslims to show mercy to others and stop from usurping the rights of others.
He said,
‘‘God will not show mercy to him who does not show mercy to others.”
This shows that in Islamic community life, Muslims think out of their selves and care about other Muslims.
Therefore, a good Muslim is the one who fulfils the social duties .
Individual conduct
O/N 2011
2 (a) Outline the main teachings of the Hadiths you have studied, from the passages set
for special study, about the responsibilities of individual Muslims. [10]
O/N 2019
2 (a) From the set Hadiths you have studied outline the Prophet’s teachings on the
individual conduct of Muslims. [10]
Answer: (Learn and write)
The Prophet’s pbuh character is a perfect role model for all Muslims in their individual and personal conduct.
His ahadith give us teachings about our responsibilities as individuals .The Prophet pbuh said,
“Religion is sincerity.’ We said: ‘To whom?’ The Prophet said: ‘To Allah, his Book, his Messenger, the
leaders of the Muslims and to their common people.”
Here, he taught us to be sincere in our beliefs and practices. This means that we must put Allah before
everything else that we do and we must recite the Holy Quran regularly in order to implement its teachings
in our lives. If we do this, we will be able to fulfill all the main requirements of Islam.
The Prophet pbuh said, “He who studies the Quran is like the owner of tethered camels, if he attends to
them he will keep hold of them, but if he lets them loose they will go away.”
Modesty is an important feature of Islam as it plays a vital role in character building. It holds a key to
piety and good deeds. Faith and modesty are so closely related to each other that either both will be present
in an individual and community or none of the two would be present. Modesty has been particularly stressed
upon as part of faith because it reflects a state of mental piety. Therefore, Prophet (P.B.U.H) said, “Modesty
produces nothing but good”
Prophet (P.B.U.H) emphasized upon individual Muslims to perform obligatory acts of worship i.e salat and
fasting, and to live their lives following Islamic values in order to attain God’s pleasure and enter paradise.
“A man asked the messenger of Allah: do you think that if I perform the obligatory prayers, fast in Ramdan,
treat as lawful that which is lawful and treat as forbidden that which is forbidden and do not nothing
further. I shall enter paradise” The Prophet (P.B.U.H) said “yes”
Prophet’s ahadith also contain teachings about taking our responsibility ourselves. He also taught us about
generosity and hospitality. His teachings encourage us to spend our wealth on the poor and the needy and
to exert ourselves in the way of Allah. He also emphasizes upon hard work and earning by lawful means. He
is reported to have said, “No one eats better food than that which he eats out of the work of his own hand.”
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It means that we should become self-sufficient and should not depend upon others unnecessarily.
The Prophet pbuh also forbade his followers from being materialistic or self-centered. Instead he told them
to remember and to strive for the eternal rewards of hereafter. He said, “The world is a believer’s prison
and a non-believer’s paradise.”
It teaches us that a true believer always takes this worldly life as a time of trial and therefore does not
indulge in this world too much.
In this way Prophet’s (pbuh) ahadith give us guidance about our individual conduct and help us to become
good Muslims.
The Holy Prophet (P.B.U.H) was not merely a Messenger of Allah, he was also a guide and teacher. The life
of Holy Prophet (P.B.U.H) is an example for Muslims to follow in every sphere of life. He provided teachings
regarding every aspect of their community as well as individual life.
Challenging Question:
M/J 2013(42)
2 (a) From the set Hadiths outline the Prophet’s teachings about the conduct of the
individual in the community. [10]
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1

4. The Articles of Faith and the Pillars of Islam

• Books, their contents and purpose;

1. Choose any two of the following Hadiths, and:

(a) Main Teachings : [2] marks

(a) Main Teachings : [2] marks

(b) Action: [2] marks

Stages of compilation of Hadith

After Prophet’s (pbuh) Death:

a) Main teachings: [2] Marks

(a) Main Teachings : [2] marks

Successors of the Companions(Tabe’een)

Successors of the Successors (Taba’eTabe’een)

O/N 2019 (22)

Answer (Learn and write):

Need to compile the Hadiths

2(b) What in your opinion is the importance of classifying Hadiths? [4]

Main Teachings : [2] marks

(a)Main Teachings : [2] marks

(a) Main Teachings : [2] marks

(a) Main Teachings : [2] marks

Belief in Divine Books

(a) Main Teachings : [2] marks

(b) Action: [2] marks

(a) Main teachings: [2] marks

4(b) Why is belief in all prophets important in Islam? [4]

Belief in Allah’s Predestination and Decree

Belief in Resurrection and Last Day

Significance of the shahada

Spiritual and individual importance of Prayer

Benefits of congregational Prayer

The Friday sermons include:

(a)Main Teachings (2 Marks)

(a ) Main Teachings: [2 marks]

Benefits / importance of Fasting

(a) Teaching [2 Marks]

(a) Teachings 2 marks

(b) Action: [2] Marks

• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.

Zakat cannot be paid to

(i)Obligation and exemption:

(ii) prohibitions of Ihram

Specific Acts by name:

3. Head Shaving or Shortening Hair

9. Sacrifice (‘Id al-Adha)

Hazrat Abu Bakr’s(R.A) Caliphate

Refusal to pay Zakat

Main events/ Achievements of Caliphate:

Hazrat Umar’s (R.A) caliphate

Wars against Persians:

Hazrat Usman’s (R.A) caliphate

Standard Compilation of Quran

Causes of Revolt against Hazrat Usman

Events of Revolt (Rebellion in Madina)

Summary/Main events of caliphate:

O/N 2016 (22)

Hazrat Ali’s (R.A)Caliphate

Battle of Camel (Jamal)